The Stromata (Book VI)

ΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ Ε

Chapter 16.

Gnostic Exposition of the Decalogue

Let the Decalogue be set forth cursorily by us as a specimen for gnostic exposition.

^16.133.1 Ὑπόδειγμα δ΄ ἡμῖν κατὰ παραδρομὴν ἐκκείσθω εἰς σαφή νειαν γνωστικὴν ἡ δεκάλογος.

The number Ten.

That ten is a sacred number, it is superfluous to say now. And if the tables that were written were the work of God, they will be found to exhibit physical creation. For by the finger of God is understood the power of God, by which the creation of heaven and earth is accomplished; of both of which the tables will be understood to be symbols. For the writing and handiwork of God put on the table is the creation of the world.

καὶ ὅτι μὲν ἱερὰ ἡ δεκάς͵ παρέλκει λέγειν τὰ νῦν. εἰ δὲ αἱ πλάκες αἱ γεγραμμέναι ἔργον θεοῦ͵ φυσι κὴν ἐμφαίνουσαι δημιουργίαν εὑρεθήσονται· δάκτυλος γὰρ θεοῦ δύναμις νοεῖται θεοῦ͵ δι΄ ἧς ἡ κτίσις τελειοῦται οὐρανοῦ καὶ γῆς͵ ^16.133.2 ὧν ἀμφοῖν αἱ πλάκες νοηθήσονται σύμβολα. θεοῦ μὲν γὰρ γραφὴ καὶ εἰδοποιία ἐναποκειμένη τῇ πλακὶ δημιουργία τοῦ κόσμου τυγ ^16.133.3 χάνει.

And the Decalogue, viewed as an image of heaven, embraces sun and moon, stars, clouds, light, wind, water, air, darkness, fire. This is the physical Decalogue of the heaven.

ἡ δεκάλογος δὲ κατὰ μὲν οὐράνιον εἰκόνα περιέχει ἥλιον καὶ σελήνην͵ ἄστρα͵ νέφη͵ φῶς͵ πνεῦμα͵ ὕδωρ͵ ἀέρα͵ σκότος͵ πῦρ. αὕτη ^16.133.4 φυσικὴ δεκάλογος οὐρανοῦ.

And the representation of the earth contains men, cattle, reptiles, wild beasts; and of the inhabitants of the water, fishes and whales; and again, of the winged tribes, those that are carnivorous, and those that use mild food; and of plants likewise, both fruit-bearing and barren. This is the physical Decalogue of the earth.

ἡ δὲ τῆς γῆς εἰκὼν περιέχει ἀνθρώπους͵ κτήνη͵ ἑρπετά͵ θηρία καὶ τῶν ἐνύδρων ἰχθύας καὶ κήτη͵ τῶν τε αὖ πτηνῶν ὁμοίως τά τε σαρκοβόρα καὶ τὰ ἡμέρῳ χρώμενα τροφῇ͵ φυτῶν τε ὡσαύτως τὰ καρποφόρα καὶ ἄκαρπα. αὕτη φυσικὴ δεκά ^16.133.5 λογος γῆς.

And the ark which held them will then be the knowledge of divine and human things and wisdom.

καὶ ἡ κιβωτὸς δὲ ἡ ταῦτα περιειληφυῖα ἡ τῶν θείων τε καὶ ἀνθρωπίνων γνῶσις εἴη ἂν καὶ σοφία.

And perhaps the two tables themselves may be the prophecy of the two covenants. They were accordingly mystically renewed, as ignorance along with sin abounded. The commandments are written, then, doubly, as appears, for twofold spirits, the ruling and the subject. For the flesh lusts against the Spirit, and the Spirit against the flesh. (Galatians 5:17)

τάχα δ΄ ἂν εἶεν αἱ δύο ^16.134.1 πλάκες αὗται δισσῶν προφητεία διαθηκῶν. ἀνεκαινίσθησαν οὖν μυστικῶς͵ πλεοναζούσης ἀγνοίας ἅμα καὶ ἁμαρτίας. δισσῶς͵ ὡς ἔοι κεν͵ γράφονται δισσοῖς πνεύμασιν ἐντολαί͵ τῷ τε ἡγεμονικῷ τῷ τε ὑποκειμένῳ͵ ἐπεὶ ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος καὶ τὸ πνεῦμα ^16.134.2 κατὰ τῆς σαρκός.

And there is a ten in man himself: the five senses, and the power of speech, and that of reproduction; and the eighth is the spiritual principle communicated at his creation; and the ninth the ruling faculty of the soul; and tenth, there is the distinctive characteristic of the Holy Spirit, which comes to him through faith.

ἔστι δὲ καὶ δεκάς τις περὶ τὸν ἄνθρωπον αὐτόν͵ τά τε αἰσθητήρια πέντε καὶ τὸ φωνητικὸν καὶ τὸ σπερματικὸν καὶ τοῦτο δὴ ὄγδοον τὸ κατὰ τὴν πλάσιν πνευματικόν͵ ἔνατον δὲ τὸ ἡγεμονικὸν τῆς ψυχῆς καὶ δέκατον τὸ διὰ τῆς πίστεως προσγινό ^16.134.3 μενον ἁγίου πνεύματος χαρακτηριστικὸν ἰδίωμα.

Besides, in addition to these ten human parts, the law appear to give its injunctions to sight, and hearing, and smell, and touch, and taste, and to the organs subservient to these, which are double— the hands and the feet. For such is the formation of man. And the soul is introduced, and previous to it the ruling faculty, by which we reason, not produced in procreation; so that without it there is made up the number ten, of the faculties by which all the activity of man is carried out. For in order, straightway on man’s entering existence, his life begins with sensations. We accordingly assert that rational and ruling power is the cause of the constitution of the living creature; also that this, the irrational part, is animated, and is a part of it. Now the vital force, in which is comprehended the power of nutrition and growth, and generally of motion, is assigned to the carnal spirit, which has great susceptibility of motion, and passes in all directions through the senses and the rest of the body, and through the body is the primary subject of sensations. But the power of choice, in which investigation, and study, and knowledge, reside, belongs to the ruling faculty. But all the faculties are placed in relation to one— the ruling faculty: it is through that man lives, and lives in a certain way.

ἔτι πρὸς τούτοις δέκα τισὶν ἀνθρωπείοις μέρεσι προστάσσειν ἡ νομοθεσία φαίνεται. τῇ τε ὁράσει καὶ ἀκοῇ καὶ τῇ ὀσφρήσει ἁφῇ τε καὶ γεύσει καὶ τοῖς τούτων ὑπουργοῖς ὀργάνοις δισσοῖς οὖσι͵ χερσί τε καὶ ποσίν· αὕτη ^16.135.1 γὰρ ἡ πλάσις τοῦ ἀνθρώπου. ἐπεισκρίνεται δὲ ἡ ψυχὴ καὶ προσ εισκρίνεται τὸ ἡγεμονικόν͵ ᾧ διαλογιζόμεθα͵ οὐ κατὰ τὴν τοῦ σπέρματος καταβολὴν γεννώμενον͵ ὡς συνάγεσθαι καὶ ἄνευ τούτου τὸν δέκατον ἀριθμόν͵ δι΄ ὧν ἡ πᾶσα ἐνέργεια τοῦ ἀνθρώπου ἐπιτε λεῖται. τῇ τάξει γὰρ εὐθέως γενόμενος ὁ ἄνθρωπος ἀπὸ τῶν παθη ^16.135.2 τικῶν τὴν ἀρχὴν τοῦ ζῆν λαμβάνει. τὸ λογιστικὸν τοίνυν καὶ ἡγε μονικὸν αἴτιον εἶναί φαμεν τῆς συστάσεως τῷ ζῴῳ͵ ἀλλὰ καὶ τοῦ ^16.135.3 τὸ ἄλογον μέρος ἐψυχῶσθαί τε καὶ μόριον αὐτῆς εἶναι. αὐτίκα τὴν μὲν ζωτικὴν δύναμιν͵ ᾗ ἐμπεριέχεται τὸ θρεπτικόν τε καὶ αὐξητικὸν καὶ καθ΄ ὅλου κινητικόν͵ τὸ πνεῦμα εἴληχεν τὸ σαρκικόν͵ ὀξυκίνητον ὂν καὶ πάντῃ διά τε τῶν αἰσθήσεων καὶ τοῦ λοιποῦ σώματος πο ^16.135.4 ρευόμενόν τε καὶ πρωτοπαθοῦν διὰ σώματος· τὴν προαιρετικὴν δὲ τὸ ἡγεμονικὸν ἔχει δύναμιν͵ περὶ ἣν ἡ ζήτησις καὶ ἡ μάθησις καὶ ἡ γνῶσις. ἀλλὰ γὰρ ἡ πάντων ἀναφορὰ εἰς ἓν συντέτακται τὸ ἡγε ^16.136.1 μονικὸν καὶ δι΄ ἐκεῖνο ζῇ τε ὁ ἄνθρωπος καί πως ζῇ.

Through the corporeal spirit, then, man perceives, desires, rejoices, is angry, is nourished, grows. It is by it, too, that thoughts and conceptions advance to actions. And when it masters the desires, the ruling faculty reigns.

διὰ τοῦ σωματικοῦ ἄρα πνεύματος αἰσθάνεται ὁ ἄνθρωπος͵ ἐπιθυμεῖ͵ ἥδεται͵ ὀργίζεται͵ τρέφεται͵ αὔξεται· καὶ δὴ καὶ πρὸς τὰς πράξεις διὰ τού του πορεύεται τὰς κατ΄ ἔννοιάν τε καὶ διάνοιαν͵ καὶ ἐπειδὰν κρατῇ ^16.136.2 τῶν ἐπιθυμιῶν͵ βασιλεύει τὸ ἡγεμονικόν.

The commandment, then, You shall not lust, says, you shall not serve the carnal spirit, but shall rule over it; For the flesh lusts against the Spirit, (Galatians 5:17) and excites to disorderly conduct against nature; and the Spirit against the flesh exercises sway, in order that the conduct of the man may be according to nature.

τὸ οὖν οὐκ ἐπιθυμήσεις οὐ δουλεύσεις φησὶ τῷ σαρκικῷ πνεύματι͵ ἀλλὰ ἄρξεις αὐτοῦ͵ ἐπεὶ ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος καὶ εἰς τὸ παρὰ φύσιν ἀτακτεῖν ἐπανίσταται͵ καὶ τὸ πνεῦμα κατὰ τῆς σαρκὸς εἰς τὴν ^16.136.3 κατὰ φύσιν τοῦ ἀνθρώπου διεξαγωγὴν ἐπικρατεῖ·

Is not man, then, rightly said to have been made in the image of God?— not in the form of his [corporeal] structure; but inasmuch as God creates all things by the Word (logos), and the man who has become a Gnostic performs good actions by the faculty of reason (logikos), properly therefore the two tables are also said to mean the commandments that were given to the twofold spirits,— those communicated before the law to that which was created, and to the ruling faculty; and the movements of the senses are both copied in the mind, and manifested in the activity which proceeds from the body. For apprehension results from both combined. Again, as sensation is related to the world of sense, so is thought to that of intellect. And actions are twofold— those of thought, those of act.

μή τι οὖν εἰκότως κατ΄ εἰκόνα θεοῦ γεγονέναι ὁ ἄνθρωπος εἴρηται͵ οὐ κατὰ τῆς κατασκευῆς τὸ σχῆμα͵ ἀλλ΄ ἐπεὶ ὁ μὲν θεὸς λόγῳ τὰ πάντα δημιουρ γεῖ͵ ὁ δὲ ἄνθρωπος ὁ γνωστικὸς γενόμενος τῷ λογικῷ τὰς καλὰς ^16.136.4 πράξεις ἐπιτελεῖ. εἰκότως τοίνυν αἱ δύο πλάκες τοῖς δισσοῖς πνεύ μασι τὰς δεδομένας ἐντολὰς τῷ τε πλασθέντι τῷ τε ἡγεμονικῷ ^16.136.5 τὰς πρὸ τοῦ νόμου παραδεδομένας ἀλλαχῇ εἴρηνται μηνύειν· καὶ τὰ τῶν αἰσθήσεων κινήματα κατά τε τὴν διάνοιαν ἀποτυποῦνται κατά τε τὴν ἀπὸ τοῦ σώματος ἐνέργειαν φανεροῦνται· ἐξ ἀμφοῖν γὰρ ἡ ^16.137.1 κατάληψις. πάλιν τε αὖ ὡς αἴσθησις πρὸς τὸ αἰσθητόν͵ οὕτως νόη σις πρὸς τὸ νοητόν. διτταὶ δὲ καὶ αἱ πράξεις͵ αἳ μὲν κατ΄ ἔννοιαν͵ αἳ δὲ κατ΄ ἐνέργειαν.

The First Commandment.

The first commandment of the Decalogue shows that there is one only Sovereign God; (Exodus 20:2-3) who led the people from the land of Egypt through the desert to their fatherland; that they might apprehend His power, as they were able, by means of the divine works, and withdraw from the idolatry of created things, putting all their hope in the true God.

^16.137.2 Καὶ ἡ μὲν πρώτη τῆς δεκαλόγου ἐντολὴ παρίστησιν. ὅτι μόνος εἷς ἐστιν θεὸς παντοκράτωρ͵ ὃς ἐκ τῆς Αἰγύπτου τὸν λαὸν μετή γαγεν διὰ τῆς ἐρήμου εἰς τὴν πατρῴαν γῆν͵ ὅπως καταλαμβάνωσι μὲν διὰ τῶν θείων ἐνεργημάτων͵ ὡς ἐδύναντο͵ τὴν δύναμιν αὐτοῦ͵ ἀφιστῶνται δὲ τῆς τῶν γενητῶν εἰδωλολατρείας͵ τὴν πᾶσαν ἐλπίδα ^16.137.3 ἐπὶ τὸν κατ΄ ἀλήθειαν ἔχοντες θεόν.

The Second Commandment.

The second word intimated that men ought not to take and confer the august power of God (which is the name, for this alone were many even yet capable of learning), and transfer His title to things created and vain, which human artificers have made, among which He that is is not ranked. For in His uncreated identity, He that is is absolutely alone.

ὁ δεύτερος δὲ ἐμήνυεν λόγος μὴ δεῖν λαμβάνειν μηδὲ ἐπιφέρειν τὸ μεγαλεῖον κράτος τοῦ θεοῦ (ὅπερ ἐστὶ τὸ ὄνομα· τοῦτο γὰρ μόνον ἐχώρουν͵ ὡς καὶ ἔτι νῦν οἱ πολ λοί͵ μαθεῖν)μὴ φέρειν τούτου τὴν ἐπίκλησιν ἐπὶ τὰ γενητὰ καὶ μάταια. ἃ δὴ οἱ τεχνῖται τῶν ἀνθρώπων πεποιήκασι͵ καθ΄ ὧν ὁ ὢν οὐ τάσσεται· ἐν ταὐτότητι γὰρ ἀγενήτῳ ὁ ὢν αὐτὸς μόνος.

The Fourth Commandment.

And the fourth word is that which intimates that the world was created by God, and that He gave us the seventh day as a rest, on account of the trouble that there is in life. For God is incapable of weariness, and suffering, and want. But we who bear flesh need rest. The seventh day, therefore, is proclaimed a rest— abstraction from ills— preparing for the Primal Day, our true rest; which, in truth, is the first creation of light, in which all things are viewed and possessed. From this day the first wisdom and knowledge illuminate us. For the light of truth— a light true, casting no shadow, is the Spirit of God indivisibly divided to all, who are sanctified by faith, holding the place of a luminary, in order to the knowledge of real existences. By following Him, therefore, through our whole life, we become impassible; and this is to rest.

^16.137.4 τρίτος δέ ἐστι λόγος ὁ μηνύων γεγονέναι πρὸς τοῦ θεοῦ τὸν κόσμον καὶ δεδωκέναι ἀνάπαυσιν ἡμῖν ἑβδόμην ἡμέραν διὰ τὴν κατὰ τὸν βίον κακοπάθειαν· θεὸς γὰρ ἄκμητός τε καὶ ἀπαθὴς καὶ ἀπροσδεής͵ ^16.138.1 ἀναπαύλης δὲ ἡμεῖς οἱ σαρκοφοροῦντες δεόμεθα. ἡ ἑβδόμη τοίνυν ἡμέρα ἀνάπαυσις κηρύσσεται͵ ἀποχῇ κακῶν ἑτοιμάζουσα τὴν ἀρχέ γονον ἡμέραν τὴν τῷ ὄντι ἀνάπαυσιν ἡμῶν͵ ἣ δὴ καὶ πρώτη τῷ ὄντι φωτὸς γένεσις͵ ἐν ᾧ τὰ πάντα συνθεωρεῖται καὶ πάντα κλη ^16.138.2 ρονομεῖται. ἐκ ταύτης τῆς ἡμέρας ἡ πρώτη σοφία καὶ ἡ γνῶσις ἡμῖν ἐλλάμπεται· τὸ γὰρ φῶς τῆς ἀληθείας φῶς ἀληθές͵ ἄσκιον͵ ἀμερῶς μεριζόμενον πνεῦμα κυρίου εἰς τοὺς διὰ πίστεως ἡγιασμένους͵ ^16.138.3 λαμπτῆρος ἐπέχον τάξιν εἰς τὴν τῶν ὄντων ἐπίγνωσιν. ἀκολου θοῦντες οὖν αὐτῷ δι΄ ὅλου τοῦ βίου ἀπαθεῖς καθιστάμεθα͵ τὸ δέ ^16.138.4 ἐστιν ἀναπαύσασθαι.

Wherefore Solomon also says, that before heaven, and earth, and all existences, Wisdom had arisen in the Almighty; the participation of which— that which is by power, I mean, not that by essence— teaches a man to know by apprehension things divine and human. Having reached this point, we must mention these things by the way; since the discourse has turned on the seventh and the eighth. For the eighth may possibly turn out to be properly the seventh, and the seventh manifestly the sixth, and the latter properly the Sabbath, and the seventh a day of work. For the creation of the world was concluded in six days. For the motion of the sun from solstice to solstice is completed in six months— in the course of which, at one time the leaves fall, and at another plants bud and seeds come to maturity. And they say that the embryo is perfected exactly in the sixth month, that is, in one hundred and eighty days in addition to the two and a half, as Polybus the physician relates in his book On the Eighth Month, and Aristotle the philosopher in his book On Nature. Hence the Pythagoreans, as I think, reckon six the perfect number, from the creation of the world, according to the prophet, and call it Meseuthys and Marriage, from its being the middle of the even numbers, that is, of ten and two. For it is manifestly at an equal distance from both.

διὸ καὶ Σολομὼν πρὸ οὐρανοῦ καὶ γῆς καὶ πάντων τῶν ὄντων τῷ παντοκράτορι γεγονέναι τὴν σοφίαν λέγει͵ ἧς ἡ μέθεξις (ἡ κατὰ δύναμιν͵ οὐ κατ΄ οὐσίαν λέγω) θείων καὶ ^16.138.5 ἀνθρωπίνων καταληπτικῶς ἐπιστήμονα εἶναι διδάσκει. ἐνταῦθα γενομένους ἐν παρέργῳ καὶ ταῦτα ὑπομνηστέον͵ ἐπεὶ περὶ ἑβδομάδος καὶ ὀγδοάδος ὁ λόγος παρεισῆλθε· κινδυνεύει γὰρ ἡ μὲν ὀγδοὰς ἑβ δομὰς εἶναι κυρίως͵ ἑξὰς δὲ ἡ ἑβδομὰς κατά γε τὸ ἐμφανές͵ καὶ ἣ ^16.138.6 μὲν κυρίως εἶναι σάββατον͵ ἐργάτις δὲ ἡ ἑβδομάς· ἥ τε γὰρ κοσμο γονία ἐν ἓξ περαιοῦται ἡμέραις͵ ἥ τε ἀπὸ τροπῶν ἐπὶ τροπὰς κίνησις τοῦ ἡλίου ἐν ἓξ συντελεῖται μησί͵ καθ΄ ἣν πῇ μὲν φυλλορροεῖ͵ πῇ δὲ βλαστάνει τὰ φυτὰ καὶ αἱ τῶν σπερμάτων γίνονται τελειώσεις. ^16.139.1 φασὶ δὲ καὶ τὸ ἔμβρυον ἀπαρτίζεσθαι πρὸς ἀκρίβειαν μηνὶ τῷ ἕκτῳ͵ τουτέστιν ἑκατὸν ἡμέραις καὶ ὀγδοήκοντα πρὸς ταῖς δύο καὶ ἡμίσει͵ ὡς ἱστορεῖ Πόλυβος μὲν ὁ ἰατρὸς ἐν τῷ Περὶ ὀκταμήνων͵ Ἀριστο ^16.139.2 τέλης δὲ ὁ φιλόσοφος ἐν τῷ Περὶ φύσεως· οἵ τε Πυθαγόρειοι ἐντεῦ θεν͵ οἶμαι͵ ἀπὸ τῆς τοῦ κόσμου κατὰ τὸν προφήτην γενέσεως͵ τὸν ἓξ ἀριθμὸν τέλειον νομίζουσι καὶ μεσευθὺν καλοῦσι τοῦτον καὶ γάμον διὰ τὸ μέσον αὐτὸν εἶναι τοῦ εὐθέος͵ τουτέστι τοῦ δέκα καὶ τοῦ ^16.139.3 δύο· φαίνεται γὰρ ἴσον ἀμφοῖν ἀπέχων.

And as marriage generates from male and female, so six is generated from the odd number three, which is called the masculine number, and the even number two, which is considered the feminine. For twice three are six.

ὡς δ΄ ὁ γάμος ἐξ ἄρρενος καὶ θηλείας γεννᾷ͵ οὕτως ὁ ἓξ ἐκ περισσοῦ μὲν τοῦ τρία͵ ἄρρενος ἀριθμοῦ λεγομένου͵ ἀρτίου δὲ τοῦ δύο͵ θήλεος νομιζομένου͵ γεννᾶται· ^16.139.4 δὶς γὰρ τὰ τρία γίνεται ὁ ἕξ.

Such, again, is the number of the most general motions, according to which all origination takes place— up, down, to the right, to the left, forward, backward. Rightly, then, they reckon the number seven motherless and childless, interpreting the Sabbath, and figuratively expressing the nature of the rest, in which they neither marry nor are given in marriage any more. (Luke 20:35) For neither by taking from one number and adding to another of those within ten is seven produced; nor when added to any number within the ten does it make up any of them.

τοσαῦται πάλιν αἱ γενικώταται κινή σεις͵ καθ΄ ἃς ἡ πᾶσα γένεσις φέρεται͵ ἄνω κάτω͵ εἰς δεξιὰ εἰς ἀρι στερά͵ πρόσω ὀπίσω. ^16.140.1 Εἰκότως ἄρα τὸν ἑπτὰ ἀριθμὸν ἀμήτορα καὶ ἄγονον λογίζονται͵ τὸ σάββατον ἑρμηνεύοντες καὶ τὸ τῆς ἀναπαύσεως εἶδος ἀλληγο ροῦντες͵ καθ΄ ἣν οὔτε γαμοῦσιν οὔτε γαμίσκονται ἔτι· οὔτε γὰρ ἔκ τινος ἀριθμοῦ ἐπί τινα λαμβάνουσι γίνεται ὁ ἑπτὰ οὔτε ἐπί τινα ^16.140.2 ληφθεὶς ἀποτελεῖ τῶν ἐντὸς τῆς δεκάδος ἕτερον.

And they called eight a cube, counting the fixed sphere along with the seven revolving ones, by which is produced the great year, as a kind of period of recompense of what has been promised.

τήν τε ὀγδοάδα κύβον καλοῦσι͵ μετὰ τῶν ἑπτὰ πλανωμένων τὴν ἀπλανῆ συγκατ αριθμοῦντες σφαῖραν͵ δι΄ ὧν ὁ μέγας ἐνιαυτὸς γίνεται οἷον περίοδός ^16.140.3 τις τῆς τῶν ἐπηγγελμένων ἀνταποδόσεως.

Thus the Lord, who ascended the mountain, the fourth, becomes the sixth, and is illuminated all round with spiritual light, by laying bare the power proceeding from Him, as far as those selected to see were able to behold it, by the Seventh, the Voice, proclaimed to be the Son of God; in order that they, persuaded respecting Him, might have rest; while He by His birth, which was indicated by the sixth conspicuously marked, becoming the eighth, might appear to be God in a body of flesh, by displaying His power, being numbered indeed as a man, but being concealed as to who He was. For six is reckoned in the order of numbers, but the succession of the letters acknowledges the character which is not written. In this case, in the numbers themselves, each unit is preserved in its order up to seven and eight. But in the number of the characters, Zeta becomes six and Eta seven.

ταύτῃ τοι ὁ κύριος τέ ταρτος ἀναβὰς εἰς τὸ ὄρος ἕκτος γίνεται καὶ φωτὶ περιλάμπεται πνευματικῷ͵ τὴν δύναμιν τὴν ἀπ΄ αὐτοῦ παραγυμνώσας εἰς ὅσον οἷόν τε ἦν ἰδεῖν τοῖς ὁρᾶν ἐκλεγεῖσι͵ δι΄ ἑβδόμης ἀνακηρυσσόμενος τῆς φωνῆς υἱὸς εἶναι θεοῦ͵ ἵνα δὴ οἳ μὲν ἀναπαύσωνται πεισθέντες περὶ αὐτοῦ͵ ὃ δέ͵ διὰ γενέσεως͵ ἣν ἐδήλωσεν ἡ ἑξάς͵ ἐπίσημος͵ ὀγδοὰς ὑπάρχων φανῇ͵ θεὸς ἐν σαρκίῳ τὴν δύναμιν ἐνδεικνύμενος͵ ἀριθμού ^16.140.4 μενος μὲν ὡς ἄνθρωπος͵ κρυπτόμενος δὲ ὃς ἦν· τῇ μὲν γὰρ τάξει τῶν ἀριθμῶν συγκαταλέγεται καὶ ὁ ἕξ͵ ἡ δὲ τῶν στοιχείων ἀκο ^16.141.1 λουθία ἐπίσημον γνωρίζει τὸ μὴ γραφόμενον. ἐνταῦθα κατὰ μὲν τοὺς ἀριθμοὺς αὐτοὺς σῴζεται τῇ τάξει ἑκάστη μονὰς εἰς ἑβδομάδα τε καὶ ὀγδοάδα͵ κατὰ δὲ τὸν τῶν στοιχείων ἀριθμὸν ἕκτον γίνεται ^16.141.2 τὸ ζῆτα͵ καὶ ἕβδομον τὸ η.

And the character having somehow slipped into writing, should we follow it out thus, the seven became six, and the eight seven.

εἰσκλαπέντος δ΄ οὐκ οἶδ΄ ὅπως τοῦ ἐπισήμου εἰς τὴν γραφήν͵ ἐὰν οὕτως ἑπώμεθα͵ ἕκτη μὲν γίνεται ἡ ^16.141.3 ἑβδομάς͵ ἑβδόμη δὲ ἡ ὀγδοάς·

Wherefore also man is said to have been made on the sixth day, who became faithful to Him who is the sign (to episemo), so as straightway to receive the rest of the Lord’s inheritance. Some such thing also is indicated by the sixth hour in the scheme of salvation, in which man was perfected. Further, of the eight, the intermediates are seven; and of the seven, the intervals are shown to be six. For that is another ground, in which seven glorifies eight, and the heavens declare to the heavens the glory of God.

διὸ καὶ ἐν τῇ ἕκτῃ ὁ ἄνθρωπος λέγεται πεποιῆσθαι ὁ τῷ ἐπισήμῳ πιστὸς γενόμενος ὡς εὐθέως κυριακῆς ^16.141.4 κληρονομίας ἀνάπαυσιν ἀπολαβεῖν. τοιοῦτόν τι καὶ ἡ ἕκτη ὥρα τῆς ^16.141.5 σωτηρίου οἰκονομίας ἐμφαίνει͵ καθ΄ ἣν ἐτελειώθη ὁ ἄνθρωπος. ναὶ μὴν τῶν μὲν ὀκτὼ αἱ μεσότητες γίνονται ἑπτά͵ τῶν δὲ ἑπτὰ φαί ^16.141.6 νονται εἶναι τὰ διαστήματα ἕξ. ἄλλος γὰρ ἐκεῖνος λόγος͵ ἐπὰν ἑβδο μὰς δοξάζῃ τὴν ὀγδοάδα καὶ οἱ οὐρανοὶ τοῖς οὐρανοῖς διηγοῦνται δόξαν θεοῦ.

The sensible types of these, then, are the sounds we pronounce. Thus the Lord Himself is called Alpha and Omega, the beginning and the end, (Revelation 21:6) by whom all things were made, and without whom not even one thing was made. (John 1:3) God’s resting is not, then, as some conceive, that God ceased from doing. For, being good, if He should ever cease from doing good, then would He cease from being God, which it is sacrilege even to say. The resting is, therefore, the ordering that the order of created things should be preserved inviolate, and that each of the creatures should cease from the ancient disorder. For the creations on the different days followed in a most important succession; so that all things brought into existence might have honour from priority, created together in thought, but not being of equal worth. Nor was the creation of each signified by the voice, inasmuch as the creative work is said to have made them at once. For something must needs have been named first. Wherefore those things were announced first, from which came those that were second, all things being originated together from one essence by one power. For the will of God was one, in one identity. And how could creation take place in time, seeing time was born along with things which exist.

οἱ τούτων αἰσθητοὶ τύποι τὰ παρ΄ ἡμῖν φωνήεντα ^16.141.7 στοιχεῖα. οὕτως καὶ αὐτὸς εἴρηται ὁ κύριος ἄλφα καὶ ὦ͵ ἀρχὴ καὶ τέλος͵ δι΄ οὗ τὰ πάντα ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. οὐ τοίνυν͵ ὥσπερ τινὲς ὑπολαμβάνουσι τὴν ἀνάπαυσιν τοῦ θεοῦ͵ πέπαυται ποιῶν ὁ θεός· ἀγαθὸς γὰρ ὤν͵ εἰ παύσεταί ποτε ἀγαθοερ ^16.142.1 γῶν͵ καὶ τοῦ θεὸς εἶναι παύσεται͵ ὅπερ οὐδὲ εἰπεῖν θέμις. ἔστιν δ΄ οὖν καταπεπαυκέναι τὸ τὴν τάξιν τῶν γενομένων εἰς πάντα χρόνον ἀπαραβάτως φυλάσσεσθαι τεταχέναι καὶ τῆς παλαιᾶς ἀταξίας ἕκαστον ^16.142.2 τῶν κτισμάτων καταπεπαυκέναι· αἱ μὲν γὰρ κατὰ τὰς διαφόρους ἡμέρας δημιουργίαι ἀκολουθίᾳ μεγίστῃ παρειλήφεισαν ὡς ἂν ἐκ τοῦ προγενεστέρου τὴν τιμήν͵ τάξιν ἑξόντων ἁπάντων τῶν γενομένων͵ ἅμα νοήματι κτισθέντων͵ ἀλλ΄ οὐκ ἐπ΄ ἴσης ὄντων τιμίων· οὐδ΄ ἂν φωνῇ δεδήλωτο ἡ ἑκάστου γένεσις ἀθρόως πεποιῆσθαι λεχθείσης τῆς ^16.142.3 δημιουργίας· ἐχρῆν γάρ τι καὶ πρῶτον ὀνομάσαι. διὰ τοῦτο ἄρα προεφητεύθη πρῶτα͵ ἐξ ὧν τὰ δεύτερα͵ πάντων ὁμοῦ ἐκ μιᾶς οὐσίας μιᾷ δυνάμει γενομένων· ἓν γάρ͵ οἶμαι͵ τὸ βούλημα τοῦ θεοῦ ἐν μιᾷ ^16.142.4 ταὐτότητι. πῶς δ΄ ἂν ἐν χρόνῳ γένοιτο κτίσις͵ συγγενομένου τοῖς οὖσι καὶ τοῦ χρόνου;

And now the whole world of creatures born alive, and things that grow, revolves in sevens. The first-born princes of the angels, who have the greatest power, are seven. The mathematicians also say that the planets, which perform their course around the earth, are seven; by which the Chaldeans think that all which concerns mortal life is effected through sympathy, in consequence of which they also undertake to tell things respecting the future.

῎Ηδη δὲ καὶ ἐν ἑβδομάσι πᾶς ὁ κόσμος κυκλεῖται τῶν ζωογονουμένων ^16.143.1 καὶ τῶν φυομένων ἁπάντων. ἑπτὰ μέν εἰσιν οἱ τὴν μεγίστην δύναμιν ἔχοντες πρωτόγονοι ἀγγέλων ἄρχοντες͵ ἑπτὰ δὲ καὶ οἱ ἀπὸ τῶν μαθη μάτων τοὺς πλανήτας εἶναί φασιν ἀστέρας τὴν περίγειον διοίκησιν ἐπιτελοῦντας͵ ὑφ΄ ὧν κατὰ συμπάθειαν οἱ Χαλδαῖοι πάντα γίνεσθαι νο μίζουσι τὰ περὶ τὸν θνητὸν βίον͵ παρ΄ ὃ καὶ περὶ τῶν μελλόντων λέγειν τινὰ ὑπισχνοῦνται͵

And of the fixed stars, the Pleiades are seven. And the Bears, by the help of which agriculture and navigation are carried through, consist of seven stars. And in periods of seven days the moon undergoes its changes. In the first week she becomes half moon; in the second, full moon; and in the third, in her wane, again half moon; and in the fourth she disappears. Further, as Seleucus the mathematician lays down, she has seven phases. First, from being invisible she becomes crescent-shaped, then half moon, then gibbous and full; and in her wane again gibbous, and in like manner half moon and crescent-shaped.

τῶν δὲ ἀπλανῶν ἑπτὰ μὲν αἱ πλειάδες͵ ἑπτάστεροι δὲ αἱ ἄρκτοι͵ καθ΄ ἃς αἱ γεωργίαι καὶ ναυτιλίαι συμπεραιοῦνται͵ ἡ σε ^16.143.2 λήνη τε δι΄ ἑπτὰ ἡμερῶν λαμβάνει τοὺς μετασχηματισμούς. κατὰ μὲν οὖν τὴν πρώτην ἑβδομάδα διχότομος γίνεται͵ κατὰ δὲ τὴν δευ τέραν πανσέληνος͵ τρίτῃ δὲ ἀπὸ τῆς ἀποκρούσεως αὖθις διχότομος͵ ^16.143.3 καὶ τετάρτῃ ἀφανίζεται. ἀλλὰ καὶ αὐτή͵ καθάπερ Σέλευκος ὁ μαθη ματικὸς παραδίδωσιν͵ ἑπτάκις μετασχηματίζεται. γίνεται γὰρ ἐξ ἀφεγγοῦς μηνοειδής͵ εἶτα διχότομος͵ εἶτα ἀμφίκυρτος πανσέληνός τε καὶ κατὰ ἀπόκρουσιν πάλιν ἀμφίκυρτος διχότομός τε ὁμοίως καὶ μηνοειδής.

On a seven-stringed lyre we shall sing new hymns,

^16.144.1 ἑπτατόνῳ φόρμιγγι νέους κελαδήσομεν ὕμνους͵

writes a poet of note, teaching us that the ancient lyre was seven-toned. The organs of the senses situated on our face are also seven— two eyes, two passages of hearing, two nostrils, and the seventh the mouth.

ποιητής τις οὐκ ἄσημος γράφει καὶ τὴν παλαιὰν λύραν ἑπτάφθογγον ^16.144.2 εἶναι διδάσκων. ἑπτὰ καὶ περὶ τῷ προσώπῳ τῷ ἡμετέρῳ ἐπίκειται τῶν αἰσθητηρίων τὰ ὄργανα͵ δύο μὲν τὰ τῶν ὀφθαλμῶν͵ δύο δὲ τὰ τῶν ἀκουστικῶν πόρων͵ δύο δὲ τὰ τῶν μυκτήρων͵ ἕβδομον δὲ τὸ ^16.144.3 τοῦ στόματος.

And that the changes in the periods of life take place by sevens, the Elegies of Solon teach thus:—

τάς τε τῶν ἡλικιῶν μεταβολὰς κατὰ ἑβδομάδα γίνε σθαι Σόλωνος αἱ ἐλεγεῖαι δηλοῦσιν ὧδέ πως·

The child, while still an infant, in seven years,
Produces and puts forth its fence of teeth;
And when God seven years more completes,
He shows of puberty’s approach the signs;
And in the third, the beard on growing cheek
With down o’erspreads the bloom of changing skin;
And in the fourth septenniad, at his best
In strength, of manliness he shows the signs;
And in the fifth, of marriage, now mature,
And of posterity, the man bethinks;
Nor does he yet desire vain works to see.
The seventh and eighth septenniads see him now
In mind and speech mature, till fifty years;
And in the ninth he still has vigour left,
But strength and body are for virtue great
Less than of yore; when, seven years more, God brings
To end, then not too soon may he submit to die.

^16.144.4 παῖς μὲν ἄνηβος ἐὼν ἔτι νήπιος ἕρκος ὀδόντων φύσας ἐκβάλλει πρῶτον ἐν ἕπτ΄ ἔτεσιν· τοὺς δ΄ ἑτέρους ὅτε δὴ τελέσῃ θεὸς ἕπτ΄ ἐνιαυτούς͵ ἥβης ἐκφαίνει σήματα γεινομένης· τῇ τριτάτῃ δὲ γένειον ἀεξομένων ἐπὶ γυίων λαχνοῦται͵ χροιῆς ἄνθος ἀμειβομένης· ^16.144.5 τῇ δὲ τετάρτῃ πᾶς τις ἐν ἑβδομάδι μέγ΄ ἄριστος ἰσχύν͵ ἥν τ΄ ἄνδρες σήματ΄ ἔχουσ΄ ἀρετῆς· πέμπτῃ δ΄ ὥριον ἄνδρα γάμου μεμνημένον εἶναι καὶ παίδων ζητεῖν εἰσοπίσω γενεήν· τῇ δ΄ ἕκτῃ περὶ πάντα καταρτύεται νόος ἀνδρός͵ οὐδ΄ ἕρδειν ἔθ΄ ὁμῶς ἔργα μάταια θέλει· ^16.144.6 ἑπτὰ δὲ νοῦν καὶ γλῶσσαν ἐν ἑβδομάσιν μέγ΄ ἄριστος ὀκτώ τ΄ ἀμφοτέρων τέσσαρα καὶ δέκ΄ ἔτη· τῇ δ΄ ἐνάτῃ ἔτι μὲν δύναται͵ μετριώτερα δ΄ αὐτοῦ πρὸς μεγάλην ἀρετὴν σῶμά τε καὶ δύναμις· τῇ δεκάτῃ δ΄ ὅτε δὴ τελέσῃ θεὸς ἕπτ΄ ἐνιαυτούς͵ οὐκ ἂν ἄωρος ἐὼν μοῖραν ἔχοι θανάτου.

Again, in diseases the seventh day is that of the crisis; and the fourteenth, in which nature struggles against the causes of the diseases. And a myriad such instances are adduced by Hermippus of Berytus, in his book On the Number Seven, regarding it as holy. And the blessed David delivers clearly to those who know the mystic account of seven and eight, praising thus: Our years were exercised like a spider. The days of our years in them are seventy years; but if in strength, eighty years. And that will be to reign. That, then, we may be taught that the world was originated, and not suppose that God made it in time, prophecy adds: This is the book of the generation: also of the things in them, when they were created in the day that God made heaven and earth. (Genesis 2:4) For the expression when they were created intimates an indefinite and dateless production. But the expression in the day that God made, that is, in and by which God made all things, and without which not even one thing was made, points out the activity exerted by the Son. As David says, This is the day which the Lord has made; let us be glad and rejoice in it; that is, in consequence of the knowledge imparted by Him, let us celebrate the divine festival; for the Word that throws light on things hidden, and by whom each created thing came into life and being, is called day.

^16.145.1 πάλιν ἐν ταῖς νόσοις κρίσιμος ἡ ἑβδόμη καὶ ἡ τεσσαρεσκαιδεκάτη͵ ^16.145.2 καθ΄ ἃς ἡ φύσις διαγωνίζεται πρὸς τὰ νοσοποιὰ τῶν αἰτίων. καὶ μυρία τοιαῦτα ἁγιάζων τὸν ἀριθμὸν παρατίθεται Ἕρμιππος ὁ Βηρύ ^16.145.3 τιος ἐν τῷ Περὶ ἑβδομάδος. σαφῶς δὲ τὸν περὶ ἑβδομάδος τε καὶ ὀγδοάδος μυστικὸν λόγον τοῖς γιγνώσκουσι παραδίδωσιν ὁ μακάριος Δαβὶδ ὧδέ πως ψάλλων· τὰ ἔτη ἡμῶν ὡς ἀράχνη ἐμελέτων. αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑβδομήκοντα ἔτη͵ ἐὰν δὲ ἐν δυνα ^16.145.4 στείαις͵ ὀγδοήκοντα ἔτη. εἴη δ΄ ἡμᾶς  βασιλεύειν. ἵνα τοίνυν γενητὸν εἶναι τὸν κόσμον διδαχθῶμεν͵ μὴ ἐν χρόνῳ δὲ ποιεῖν τὸν θεὸν ὑπολάβωμεν͵ ἐπήγαγεν ἡ προφητεία· αὕτη ἡ βίβλος γενέσεως καὶ τῶν ἐν αὐτοῖς͵ ὅτε ἐγένετο· ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρα ^16.145.5 νὸν καὶ τὴν γῆν. τὸ μὲν γὰρ ὅτε ἐγένετο ἀόριστον ἐκφορὰν καὶ ἄχρονον μηνύει͵ τὸ δὲ ᾗ ἡμέρᾳ ἐποίησεν ὁ θεός͵ τουτέστιν ἐν ᾗ καὶ δι΄ ἧς τὰ πάντα ἐποίησεν͵ ἧς καὶ χωρὶς ἐγένετο οὐδὲ ἕν͵ τὴν δι΄ υἱοῦ ἐνέργειαν δηλοῖ͵ ὅν φησιν ὁ Δαβίδ· αὕτη ἡ ἡμέρα ἣν ἐποίη σεν ὁ κύριος· εὐφρανθῶμεν καὶ ἀγαλλιαθῶμεν ἐν αὐτῇ͵ τουτέστι κατὰ τὴν δι΄ αὐτοῦ γνῶσιν παραδιδομένην τὴν θείαν ἑστίασιν εὐω ^16.145.6 χηθῶμεν. ἡμέρα γὰρ εἴρηται ὁ φωτίζων τὰ ἐπικεκρυμμένα λόγος καὶ δι΄ οὗ εἰς φῶς καὶ γένεσιν ἕκαστον τῶν κτισμάτων παρῆλθεν.

And, in fine, the Decalogue, by the letter Iota, signifies the blessed name, presenting Jesus, who is the Word.

^16.145.7 καὶ ὅλως ἡ δεκάλογος διὰ τοῦ ἰῶτα στοιχείου τὸ ὄνομα τὸ μακάριον δηλοῖ͵ λόγον ὄντα τὸν Ἰησοῦν παριστῶσα.

The Fifth Commandment.

Now the fifth in order is the command on the honour of father and mother. And it clearly announces God as Father and Lord. Wherefore also it calls those who know Him sons and gods. The Creator of the universe is their Lord and Father; and the mother is not, as some say, the essence from which we sprang, nor, as others teach, the Church, but the divine knowledge and wisdom, as Solomon says, when he terms wisdom the mother of the just, and says that it is desirable for its own sake. And the knowledge of all, again, that is lovely and venerable, proceeds from God through the Son.

^16.146.1 Ὁ δὲ πέμπτος ἑξῆς ἐστι λόγος περὶ τιμῆς πατρὸς καὶ μητρός. ^16.146.2 πατέρα δὲ καὶ κύριον τὸν θεὸν λέγει σαφῶς. διὸ καὶ τοὺς ἐπιγνόν τας αὐτὸν υἱοὺς ἀναγορεύει καὶ θεούς. κύριος οὖν καὶ πατὴρ ὁ κτίστης πάντων͵ μήτηρ δὲ οὐχ͵ ὥς τινες͵ ἡ οὐσία ἐξ ἧς γεγόναμεν͵ οὐδ΄͵ ὡς ἕτεροι ἐκδεδώκασιν͵ ἡ ἐκκλησία͵ ἀλλ΄ ἡ θεία γνῶσις καὶ ἡ σοφία͵ ὥς φησι Σολομών͵ μητέρα δικαίων ἀνακαλῶν τὴν σοφίαν. καὶ ἔστι δι΄ αὑτὴν αἱρετή. πᾶν τε αὖ τὸ καλὸν καὶ σεμνὸν παρὰ τοῦ θεοῦ δι΄ υἱοῦ γιγνώσκεται.

The Sixth Commandment.

Then follows the command about murder. Now murder is a sure destruction. He, then, that wishes to extirpate the true doctrine of God and of immortality, in order to introduce falsehood, alleging either that the universe is not under Providence, or that the world is uncreated, or affirming anything against true doctrine, is most pernicious.

^16.146.3 Ἕπεται τούτῳ ὁ περὶ μοιχείας λόγος. μοιχεία δ΄ ἐστίν͵ ἐάν τις καταλιπὼν τὴν ἐκκλησιαστικὴν καὶ ἀληθῆ γνῶσιν καὶ τὴν περὶ θεοῦ διάληψιν ἐπὶ τὴν μὴ προσήκουσαν ἔρχηται ψευδῆ δόξαν͵ ἤτοι θεο ποιῶν τι τῶν γενητῶν ἢ καὶ ἀνειδωλοποιῶν τι τῶν μὴ ὄντων εἰς ὑπέρβασιν͵ μᾶλλον δὲ ἔκβασιν γνώσεως.

The Seventh Commandment.

This is followed by the command respecting adultery. Now it is adultery, if one, abandoning the ecclesiastical and true knowledge, and the persuasion respecting God, accedes to false and incongruous opinion, either by deifying any created object, or by making an idol of anything that exists not, so as to overstep, or rather step from, knowledge. And to the Gnostic false opinion is foreign, as the true belongs to him, and is allied with him. Wherefore the noble apostle calls one of the kinds of fornication, idolatry, in following the prophet, who says: [My people] has committed fornication with stock and stone. They have said to the stock, You are my father; and to the stone, You have begotten me.

ἀλλοτρία δὲ τοῦ γνωστικοῦ ^16.147.1 ἡ ψευδὴς δόξα ὥσπερ ἡ ἀληθὴς οἰκεία τε καὶ σύζυγος. διόπερ καὶ ὁ γενναῖος ἀπόστολος ἕν τι τῶν τῆς πορνείας εἰδῶν τὴν εἰδωλο λατρείαν καλεῖ ἀκολούθως τῷ προφήτῃ λέγοντι· ἐμοίχευσεν τὸ ξύλον καὶ τὸν λίθον· τῷ ξύλῳ εἶπεν ὅτι πατήρ μου εἶ σύ· καὶ τῷ λίθῳ· σὺ ἐγέννησάς με. ^16.147.2 Ἔπειτα ὁ περὶ φόνου λόγος ἐπακολουθεῖ. φόνος δὲ ἔξαρσίς ἐστι βιαία. τὸν οὖν ἀληθῆ λόγον περὶ θεοῦ καὶ τῆς ἀιδιότητος αὐτοῦ ὁ βουλόμενος ἐξαίρειν͵ ἵνα τὸ ψεῦδος ἐγκρίνῃ͵ λέγων ἤτοι ἀπρονόητον εἶναι τὸ πᾶν ἢ τὸν κόσμον ἀγένητον ἢ τῶν κατὰ τὴν ἀληθῆ διδασκαλίαν βεβαίων  ἐξωλέστατος.

The Eighth Commandment.

And after this is the command respecting theft. As, then, he that steals what is another’s, doing great wrong, rightly incurs ills suitable to his deserts; so also does he, who arrogates to himself divine works by the art of the statuary or the painter, and pronounces himself to be the maker of animals and plants. Likewise those, too, who mimic the true philosophy are thieves. Whether one be a husbandman or the father of a child, he is an agent in depositing seeds. But it is God who, ministering the growth and perfection of all things, brings the things produced to what is in accordance with their nature. But the most, in common also with the philosophers, attribute growth and changes to the stars as the primary cause, robbing the Father of the universe, as far as in them lies, of His tireless might.

^16.147.3 Μετὰ δὲ τοῦτον ὁ περὶ κλοπῆς ἐστι λόγος. ὡς οὖν ὁ κλέπτων τὰ ἀλλότρια μεγάλως ἀδικῶν εἰκότως περιπίπτει τοῖς ἐπαξίοις κα κοῖς͵ οὕτως ὁ τὰ θεῖα τῶν ἔργων σφετεριζόμενος διὰ τέχνης ἤτοι πλαστικῆς ἢ γραφικῆς καὶ λέγων ἑαυτὸν ποιητὴν εἶναι τῶν ζῴων καὶ φυτῶν͵ ὁμοίως τε οἱ τὴν ἀληθῆ φιλοσοφίαν ἀπομιμούμενοι ^16.147.4 κλέπται εἰσί. κἂν γεωργός τις ᾖ κἂν πατὴρ παιδίου͵ διάκονός ἐστι σπερμάτων καταβολῆς͵ ὁ θεὸς δὲ τὴν πάντων αὔξησιν καὶ τελείωσιν ^16.148.1 παρέχων εἰς τὸ κατὰ φύσιν προσάγει τὰ γινόμενα. οἱ πλεῖστοι δὲ σὺν καὶ τοῖς φιλοσόφοις τὰς αὐξήσεις καὶ τὰς τροπὰς τοῖς ἄστροις κατὰ τὸ προηγούμενον ἀνατιθέασιν͵ ἀποστεροῦντες τὸ ὅσον ἐπ΄ ^16.148.2 αὐτοῖς τὴν ἀκάματον δύναμιν τὸν πατέρα τῶν ὅλων.

The elements, however, and the stars— that is, the administrative powers— are ordained for the accomplishment of what is essential to the administration, and are influenced and moved by what is commanded to them, in the way in which the Word of the Lord leads, since it is the nature of the divine power to work all things secretly. He, accordingly, who alleges that he has conceived or made anything which pertains to creation, will suffer the punishment of his impious audacity.

τὰ δὲ στοιχεῖα καὶ τὰ ἄστρα͵ τουτέστιν αἱ δυνάμεις αἱ διοικητικαί͵ προσετάγησαν ἐκτελεῖν τὰ εἰς οἰκονομίαν ἐπιτήδεια͵ καὶ αὐτά τε πείθεται ἄγεταί τε πρὸς τῶν ἐπιτεταγμένων αὐτοῖς͵ ᾗ ἂν ἡγῆται τὸ ῥῆμα κυρίου͵ ἐπείπερ ἡ θεία δύναμις ἐπικεκρυμμένως πάντα ἐνεργεῖν πέφυκεν. ^16.148.3 ὁ τοίνυν ἑαυτὸν φάμενος ἐπινενοηκέναι τι ἢ πεποιηκέναι τῶν πρὸς δημιουργίαν συντεινόντων εὔθυναν ὑφέξει τοῦ ἀσεβοῦς τολ μήματος.

The Tenth Commandment.

And the tenth is the command respecting all lusts. As, then, he who entertains unbecoming desires is called to account; in the same way he is not allowed to desire things false, or to suppose that, of created objects, those that are animate have power of themselves, and that inanimate things can at all save or hurt. And should one say that an antidote cannot heal or hemlock kill, he is unwittingly deceived. For none of these operates except one makes use of the plant and the drug; just as the axe does not without one to cut with it, or a saw without one sawing with it. And as they do not work by themselves, but have certain physical qualities which accomplish their proper work by the exertion of the artisan; so also, by the universal providence of God, through the medium of secondary causes, the operative power is propagated in succession to individual objects.

^16.148.4 Δέκατος δέ ἐστιν ὁ περὶ ἐπιθυμιῶν ἁπασῶν λόγος. καθάπερ οὖν ὁ τῶν μὴ καθηκόντων ἐπιθυμῶν εὐθύνεται͵ κατὰ τὸν αὐτὸν τρόπον οὐκ ἐφεῖται ψευδῶν πραγμάτων ἐπιθυμεῖν οὐδὲ ὑπολαμβάνειν τῶν ἐν γενέσει τὰ μὲν ἔμψυχα ἐξ ἑαυτῶν δύνασθαι͵ τὰ δὲ ἄψυχα καθάπαξ μὴ δύνασθαι σῴζειν ἢ βλάπτειν· κἄν τις λέγῃ τὴν ἀντίδο τον ἰᾶσθαι μὴ δύνασθαι καὶ τὸ κώνειον φθείρειν͵ σοφιζόμενος λέλη ^16.148.5 θεν. οὐδὲν γὰρ τούτων ἐνεργεῖ ἄνευ τοῦ τῇ βοτάνῃ καὶ τῷ φαρ μάκῳ χρωμένου͵ ὥσπερ οὐδ΄ ἡ ἀξίνη ἄνευ τοῦ κόπτοντος οὐδὲ ὁ ^16.148.6 πρίων τοῦ πρίζοντος. ὡς δὲ καθ΄ ἑαυτὰ μὲν οὐκ ἐνεργεῖ͵ ἔχει δέ τινας ποιότητας φυσικὰς τῇ τοῦ τεχνίτου ἐνεργείᾳ συντελούσας τὸ οἰκεῖον ἔργον͵ οὕτως τῇ καθολικῇ τοῦ θεοῦ προνοίᾳ διὰ τῶν προσ εχέστερον κινουμένων καθ΄ ὑπόβασιν εἰς τὰ ἐπὶ μέρους διαδίδοται ἡ δραστικὴ ἐνέργεια.

Chapter 17.

Philosophy Conveys Only an Imperfect Knowledge of God

But, as appears, the philosophers of the Greeks, while naming God, do not know Him. But their philosophical speculations, according to Empedocles, as passing over the tongue of the multitude, are poured out of mouths that know little of the whole. For as art changes the light of the sun into fire by passing it through a glass vessel full of water, so also philosophy, catching a spark from the divine Scripture, is visible in a few. Also, as all animals breathe the same air, some in one way, others in another, and to a different purpose; so also a considerable number of people occupy themselves with the truth, or rather with discourse concerning the truth. For they do not say anything respecting God, but expound Him by attributing their own affections to God. For they spend life in seeking the probable, not the true. But truth is not taught by imitation, but by instruction. For it is not that we may seem good that we believe in Christ, as it is not alone for the purpose of being seen, while in the sun, that we pass into the sun. But in the one case for the purpose of being warmed; and in the other, we are compelled to be Christians in order to be excellent and good. For the kingdom belongs pre-eminently to the violent, who, from investigation, and study, and discipline, reap this fruit, that they become kings.

^17.149.1 Ἀλλ΄͵ ὡς ἔοικεν͵ οἱ φιλόσοφοι τῶν Ἑλλήνων θεὸν ὀνο μάζοντες οὐ γιγνώσκουσιν͵ ἐπεὶ μὴ σέβουσι κατὰ θεὸν τὸν θεόν. τὰ φιλοσοφούμενα δὲ παρ΄ αὐτοῖς κατὰ τὸν Ἐμπεδοκλέα ὡς διὰ πολλῶν δὴ γλώσσης ἐλθόντα ματαίως ἐκκέχυται στομάτων͵ ὀλίγον τοῦ παντὸς ἰδόντων. ^17.149.2 ὡς γάρ που τὸ ἀπὸ τοῦ ἡλίου φῶς δι΄ ὑελοῦ σκεύους πλήρους ὕδατος μεθοδεύει ἡ τέχνη εἰς πῦρ͵ οὕτω καὶ ἡ φιλοσοφία ἐκ τῆς ^17.149.3 θείας γραφῆς τὸ ἐμπύρευμα λαβοῦσα ἐν ὀλίγοις φαντάζεται. ναὶ μὴν ὡς τὸν αὐτὸν ἀέρα ἀναπνεῖ τὰ ζῷα ἅπαντα͵ ἄλλα δὲ ἄλλως καὶ εἴς τι διάφορον͵ οὕτως δὲ καὶ τὴν ἀλήθειαν μετίασιν οἱ πλείους͵ μᾶλ ^17.149.4 λον δὲ τὸν περὶ ἀληθείας λόγον. οὐ γὰρ περὶ θεοῦ τι λέγουσιν. ἀλλὰ τὰ ἑαυτῶν πάθη ἐπὶ θεὸν ἀνάγοντες ἐξηγοῦνται. γέγονεν γὰρ αὐτοῖς ὁ βίος τὸ πιθανὸν ζητοῦσιν͵ οὐ τὸ ἀληθές· ἐκ μιμήσεως δὲ ^17.149.5 ἀλήθεια οὐ διδάσκεται͵ ἀλλ΄ ἐκ μαθήσεως. οὐ γὰρ ἵνα δόξωμεν εἶναι χρηστοί͵ εἰς Χριστὸν πιστεύομεν͵ καθάπερ οὐδὲ εἰς τὸν ἥλιον ἕνεκά γε τοῦ φαίνεσθαι μόνον ἐν ἡλίῳ ὄντας παρερχόμεθα͵ ἀλλ΄ ἐνταῦθα μὲν τοῦ ἀλεαίνεσθαι χάριν͵ ἐκεῖ δὲ τοῦ εἶναι καλοὶ καὶ ἀγα θοὶ ἕνεκα Χριστιανοὶ εἶναι βιαζόμεθα͵ ὅτι μάλιστα βιαστῶν ἐστιν ἡ βασιλεία͵ ἐκ ζητήσεως καὶ μαθήσεως καὶ συνασκήσεως τελείας τὸ ^17.150.1 γενέσθαι βασιλέα καρπουμένων.

He, then, who imitates opinion shows also preconception. When then one, having got an inkling of the subject, kindles it within in his soul by desire and study, he sets everything in motion afterwards in order to know it. For that which one does not apprehend, neither does he desire it, nor does he embrace the advantage flowing from it. Subsequently, therefore, the Gnostic at last imitates the Lord, as far as allowed to men, having received a sort of quality akin to the Lord Himself, in order to assimilation to God. But those who are not proficient in knowledge cannot judge the truth by rule. It is not therefore possible to share in the gnostic contemplations, unless we empty ourselves of our previous notions. For the truth in regard to every object of intellect and of sense is thus simply universally declared. For instance, we may distinguish the truth of painting from that which is vulgar, and decorous music from licentious. There is, then, also a truth of philosophy as distinct from the other philosophies, and a true beauty as distinct from the spurious. It is not then the partial truths, of which truth is predicated, but the truth itself, that we are to investigate, not seeking to learn names. For what is to be investigated respecting God is not one thing, but ten thousand. There is a difference between declaring God, and declaring things about God. And to speak generally, in everything the accidents are to be distinguished from the essence.

ὁ μιμούμενος ἄρα τὴν δόκησιν δολοῖ καὶ τὴν πρόληψιν. ὅταν δέ τις ἔναυσμα λαβὼν τοῦ πράγματος ἐξάψῃ τοῦτο ἔνδον ἐν τῇ ψυχῇ πόθῳ καὶ μαθήσει͵ πάντα ἐπὶ τού ^17.150.2 τοις κινεῖ πρὸς τὸ ἐπιγνῶναι. οὗ γάρ τις μὴ ἀντιλαμβάνεται͵ οὐδὲ ^17.150.3 ποθεῖ αὐτὸ οὐδὲ ἀσπάζεται τὴν ἐξ αὐτοῦ ὠφέλειαν. τὸ ὕστερον οὖν ὁ γνωστικὸς ἐπὶ τέλει τῶν κατορθωμάτων μιμεῖται τὸν κύριον͵ εἰς ὅσον ἐφικτὸν ἀνθρώποις͵ ποιότητά τινα κυριακὴν λαβὼν εἰς ἐξο μοίωσιν θεοῦ. οἱ δὲ μὴ ἐπιστάμενοι τὴν γνῶσιν οὐδὲ κανονίζειν ^17.150.4 δύνανται τὴν ἀλήθειαν. μεταλαμβάνειν οὖν τῶν γνωστικῶν θεωρη μάτων οὐχ οἷόν τε͵ ἐὰν μὴ τῶν προτέρων διανοημάτων κενώσωμεν ἑαυτούς. ἁπλῶς γὰρ οὕτως ἀλήθεια κοινῶς λέγεται παντὸς νοητοῦ ^17.150.5 τε καὶ αἰσθητοῦ. αὐτίκα ἔνεστι θεάσασθαι καὶ ζωγραφίας ἀλήθειαν παρὰ τὴν δημώδη καὶ μουσικῆς σεμνότητα παρὰ τὴν ἀκόλαστον. καὶ φιλοσοφίας οὖν ἐστιν ἀλήθειά τις παρὰ τοὺς ἄλλους φιλοσόφους ^17.150.6 καὶ κάλλος ἀληθινὸν παρὰ τὸ δεδολωμένον. οὔκουν ποτὲ τὰς ἐπὶ μέρους ἀληθείας͵ καθ΄ ὧν ἡ ἀλήθεια κατηγορεῖται͵ αὐτὴν δὲ τὴν ^17.150.7 ἀλήθειαν πολυπραγμονητέον͵ οὐκ ὀνόματα ζητοῦντας μαθεῖν· τὸ γὰρ περὶ θεοῦ πρᾶγμα οὐκ ἔστιν ἕν͵ ἀλλὰ μυρία͵ διαφέρει δὲ τὸν θεὸν ζητεῖν ἢ τὰ περὶ θεοῦ. καθόλου δὲ εἰπεῖν περὶ ἑκάστου πράγματος τῆς οὐσίας τὰ συμβεβηκότα διακριτέον.

Suffice it for me to say, that the Lord of all is God; and I say the Lord of all absolutely, nothing being left by way of exception.

^17.151.1 Καί μοι ἀπόχρη φάναι θεὸν εἶναι τὸν κύριον πάντων. αὐτοτε λῶς δὲ λέγω τὸν κύριον πάντων͵ οὐδενὸς ὑπολειπομένου κατὰ ἐξαί ^17.151.2 ρεσιν.

Since, then, the forms of truth are two— the names and the things— some discourse of names, occupying themselves with the beauties of words: such are the philosophers among the Greeks. But we who are Barbarians have the things. Now it was not in vain that the Lord chose to make use of a mean form of body; so that no one praising the grace and admiring the beauty might turn his back on what was said, and attending to what ought to be abandoned, might be cut off from what is intellectual. We must therefore occupy ourselves not with the expression, but the meaning.

ἐπεὶ τοίνυν δύο εἰσὶν ἰδέαι τῆς ἀληθείας͵ τά τε ὀνόματα καὶ τὰ πράγματα͵ οἳ μὲν τὰ ὀνόματα λέγουσιν͵ οἱ περὶ τὰ κάλλη τῶν λόγων διατρίβοντες͵ οἱ παρ΄ Ἕλλησι φιλόσοφοι͵ τὰ πράγματα δὲ ^17.151.3 παρ΄ ἡμῖν ἐστι τοῖς βαρβάροις. αὐτίκα ὁ κύριος οὐ μάτην ἠθέλησεν εὐτελεῖ χρήσασθαι σώματος μορφῇ͵ ἵνα μή τις τὸ ὡραῖον ἐπαινῶν καὶ τὸ κάλλος θαυμάζων ἀφιστῆται τῶν λεγομένων καὶ τοῖς κατα ^17.151.4 λειπομένοις προσανέχων ἀποτέμνηται τῶν νοητῶν. οὐ τοίνυν περὶ τὴν λέξιν͵ ἀλλὰ περὶ τὰ σημαινόμενα ἀναστρεπτέον.

To those, then, who are not gifted with the power of apprehension, and are not inclined to knowledge, the word is not entrusted; since also the ravens imitate human voices, having no understanding of the thing which they say. And intellectual apprehension depends on faith. Thus also Homer said:—

τοῖς μὲν οὖν τῆς λέξεως ἀντιληπτικοῖς καὶ μὴ κινηθεῖσι πρὸς γνῶσιν οὐ πιστεύε ται ὁ λόγος͵ ἐπεὶ καὶ οἱ κόρακες ἀνθρωπείας ἀπομιμοῦνται φωνὰς ἔννοιαν οὐκ ἔχοντες οὗ λέγουσι πράγματος͵ ἀντίληψις δὲ νοερὰ ^17.151.5 πίστεως ἔχεται. οὕτως καὶ Ὅμηρος εἶπεν

Father of men and gods, —
knowing not who the Father is, or how He is Father.

πατὴρ ἀνδρῶν τε θεῶν ^17.152.1 τε͵ μὴ εἰδὼς τίς ὁ πατὴρ καὶ πῶς ὁ πατήρ.

And as to him who has hands it is natural to grasp, and to him who has sound eyes to see the light; so it is the natural prerogative of him who has received faith to apprehend knowledge, if he desires, on the foundation laid, to work, and build up gold, silver, precious stones. (1 Corinthians 3:12)

ὡς δὲ τῷ χεῖρας ἔχοντι τὸ λαβεῖν κατὰ φύσιν καὶ τῷ ὀφθαλμοὺς ὑγιαίνοντας κεκτη μένῳ τὸ φῶς ἰδεῖν͵ οὕτως τῷ πίστιν εἰληφότι τὸ γνώσεως μεταλα βεῖν οἰκεῖον πέφυκεν͵ εἰ προσεξεργάσασθαι καὶ προσοικοδομῆσαι χρυσόν͵ ἄργυρον͵ λίθους τιμίους τῷ καταβληθέντι θεμελίῳ γλίχοιτο.

Accordingly he does not profess to wish to participate, but begins to do so. Nor does it belong to him to intend, but to be regal, and illuminated, and gnostic. Nor does it appertain to him to wish to grasp things in name, but in fact.

^17.152.2 οὐ τοίνυν ὑπισχνεῖται βούλεσθαι μεταλαμβάνειν͵ ἀλλὰ ἄρχεται· οὐδὲ μέλλειν͵ ἀλλ΄ εἶναι βασιλικόν τε καὶ φωτεινὸν καὶ γνωστικὸν καθῆ κεν͵ οὐδὲ ὀνόματι͵ ἀλλ΄ ἔργῳ ἐθέλειν ἅπτεσθαι τῶν πραγμάτων ^17.152.3 προσῆκεν.

For God, being good, on account of the principal part of the whole creation, seeing He wishes to save it, was induced to make the rest also; conferring on them at the beginning this first boon, that of existence. For that to be is far better than not to be, will be admitted by every one. Then, according to the capabilities of their nature, each one was and is made, advancing to that which is better.

ἀγαθὸς γὰρ ὣν ὁ θεὸς διὰ τὸ ἡγεμονικὸν τῆς κτίσεως ἁπάσης͵ σῴζεσθαι βουλόμενος τοῦτο͵ ἐπὶ τὸ ποιεῖν ἐτράπετο καὶ τὰ λοιπά͵ πρώτην ταύτην εὐεργεσίαν͵ τὸ γενέσθαι͵ ἀπ΄ ἀρχῆς παρασχὼν αὐτοῖς· ἄμεινον γὰρ εἶναι πολλῷ τὸ εἶναι τοῦ μὴ εἶναι πᾶς ἄν τις ὁμολογήσειεν. ἔπειτα͵ ὡς ἐνεδέχετο φύσεως ἔχειν ἕκαστον͵ ἐγένετό ^17.153.1 τε καὶ γίνεται προκόπτον εἰς τὸ αὑτοῦ ἄμεινον.

So there is no absurdity in philosophy having been given by Divine Providence as a preparatory discipline for the perfection which is by Christ; unless philosophy is ashamed at learning from Barbarian knowledge how to advance to truth. But if the very hairs are numbered, and the most insignificant motions, how shall not philosophy be taken into account? For to Samson power was given in his hair, in order that he might perceive that the worthless arts that refer to the things in this life, which lie and remain on the ground after the departure of the soul, were not given without divine power.

ὥστ΄ οὐκ ἄτοπον καὶ τὴν φιλοσοφίαν ἐκ τῆς θείας προνοίας δεδόσθαι προπαιδεύουσαν εἰς τὴν διὰ Χριστοῦ τελείωσιν͵ ἢν μὴ ἐπαισχύνηται γνώσει βαρβάρῳ ^17.153.2 μαθητεύουσα φιλοσοφία προκόπτειν εἰς ἀλήθειαν. ἀλλ΄ αἱ μὲν τρί χες ἠρίθμηνται καὶ τὰ εὐτελῆ κινήματα͵ φιλοσοφία δὲ πῶς οὐκ ἐν ^17.153.3 λόγῳ; καίτοι καὶ τῷ Σαμψὼν ἐν ταῖς θριξὶν ἡ δύναμις ἐδόθη͵ ἵνα καὶ τὰς ἀποβλήτους τῶν ἐν τῷ βίῳ τέχνας͵ τὰς κειμένας καὶ μενού σας μετὰ τὴν ἔξοδον τῆς ψυχῆς χαμαί͵ μὴ ἄνευ τῆς θείας δυνάμεως ^17.153.4 ἐννοήσῃ δίδοσθαι.

But it is said Providence, from above, from what is of prime importance, as from the head, reaches to all, as the ointment, it is said, which descends to Aaron’s beard, and to the skirt of his garment (that is, of the great High Priest, by whom all things were made, and without whom not even one thing was made (John 1:3)); not to the ornament of the body; for Philosophy is outside of the People, like raiment. The philosophers, therefore, who, trained to their own peculiar power of perception by the spirit of perception, when they investigate, not a part of philosophy, but philosophy absolutely, testify to the truth in a truth-loving and humble spirit; if in the case of good things said by those even who are of different sentiments they advance to understanding, through the divine administration, and the ineffable Goodness, which always, as far as possible, leads the nature of existences to that which is better. Then, by cultivating the acquaintance not of Greeks alone, but also of Barbarians, from the exercise common to their proper intelligence, they are conducted to Faith. And when they have embraced the foundation of truth, they receive in addition the power of advancing further to investigation. And thence they love to be learners, and aspiring after knowledge, haste to salvation.

αὐτίκα͵ φησίν͵ ἡ πρόνοια ἄνωθεν ἐκ τῶν προη γουμένων καθάπερ κεφαλῆς εἰς πάντας διήκει͵ ὡς τὸ μύρον͵ φησί͵ τὸ καταβαῖνον ἐπὶ τὸν πώγωνα τὸν Ἀαρὼν καὶ ἐπὶ τὴν ᾤαν τοῦ ἐνδύματος αὐτοῦ (τουτέστι τοῦ μεγάλου ἀρχιερέως͵ δι΄ οὗ τὰ πάντα ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν)͵ οὐκ εἰς τὸν τοῦ σώματος ^17.154.1 κόσμον͵ ἔξωθεν δὲ τοῦ λαοῦ φιλοσοφία καθάπερ ἐσθής. οἱ τοίνυν φιλόσοφοι οἱ εἰς τὴν οἰκείαν συναίσθησιν πνεύματι αἰσθητικῷ συνα σκηθέντες͵ ἐπὰν μὴ μέρος φιλοσοφίας͵ ἀλλὰ τὴν αὐτοτελῶς φιλοσο φίαν πολυπραγμονῶσι͵ φιλαλήθως τε καὶ ἀτύφως προσμαρτυροῦντες τῇ ἀληθείᾳ κἂν παρὰ τοῖς ἑτεροδόξοις ἐπὶ τῶν καλῶς εἰρημένων͵ προκόπτουσιν εἰς σύνεσιν͵ κατὰ τὴν θείαν διοίκησιν͵ τὴν ἄρρητον ἀγαθότητα͵ τὴν ἑκάστοτε εἰς τὸ ἄμεινον κατὰ τὸ ἐγχωροῦν προσα ^17.154.2 γομένην τὴν τῶν ὄντων φύσιν· ἔπειτα οὐχ Ἕλλησι μόνον͵ ἀλλὰ καὶ βαρβάροις ὁμιλήσαντες͵ ἐπὶ τὴν πίστιν ἐκ συνασκήσεως κοινῆς εἰς ^17.154.3 σύνεσιν ἰδίαν ἄγονται· παραδεξάμενοι δὲ τὸν θεμέλιον τῆς ἀληθείας͵ δύναμιν προσλαμβάνουσι προϊέναι πρόσω ἐπὶ τὴν ζήτησιν͵ κἀνθένδε ἀγαπῶσι μὲν μαθητευσάμενοι͵ γνώσεως δὲ ὀριγνώμενοι σπεύδουσιν ^17.154.4 εἰς σωτηρίαν.

Thus Scripture says, that the spirit of perception was given to the artificers from God. (Exodus 28:3) And this is nothing else than Understanding, a faculty of the soul, capable of studying existences,— of distinguishing and comparing what succeeds as like and unlike—of enjoining and forbidding, and of conjecturing the future. And it extends not to the arts alone, but even to philosophy itself.

ταύτῃ φησὶν ἡ γραφὴ πνεῦμα αἰσθήσεως δεδόσθαι τοῖς τεχνίταις ἐκ τοῦ θεοῦ͵ τὸ δὲ οὐδὲν ἀλλ΄ ἢ φρόνησίς ἐστι͵ δύ ναμις ψυχῆς θεωρητικὴ τῶν ὄντων καὶ τοῦ ἀκολούθου ὁμοίου τε καὶ ἀνομοίου διακριτική τε αὖ καὶ συνθετικὴ καὶ προστακτικὴ καὶ ἀπαγορευτικὴ τῶν τε μελλόντων καταστοχαστική. διατείνει δὲ οὐκ ^17.155.1 ἐπὶ τὰς τέχνας μόνον͵ ἀλλὰ καὶ ἐπὶ τὴν φιλοσοφίαν αὐτήν.

Why, then, is the serpent called wise? Because even in its wiles there may be found a connection, and distinction, and combination, and conjecturing of the future. And so very many crimes are concealed; because the wicked arrange for themselves so as by all means to escape punishment.

τί δή ποτε οὖν καὶ ὁ ὄφις φρόνιμος εἴρηται; ἐπεὶ κἀν τοῖς πονηρεύ μασιν ἔστιν εὑρεῖν ἀκολουθίαν τινὰ καὶ διάκρισιν καὶ σύνθεσιν καὶ ^17.155.2 στοχασμὸν τῶν μελλόντων. καὶ τὰ πλεῖστα τῶν ἀδικημάτων διὰ τοῦτο λανθάνει͵ ὅτι προσοικονομοῦνται σφίσιν οἱ κακοὶ τὸ πάντῃ ^17.155.3 τε καὶ πάντως τὰς τιμωρίας διαφεύγειν.

And Wisdom being manifold, pervading the whole world, and all human affairs, varies its appellation in each case. When it applies itself to first causes, it is called Understanding (noesis). When, however, it confirms this by demonstrative reasoning, it is termed Knowledge, and Wisdom, and Science. When it is occupied in what pertains to piety, and receives without speculation the primal Word in consequence of the maintenance of the operation in it, it is called Faith. In the sphere of things of sense, establishing that which appears as being truest, it is Right Opinion. In operations, again, performed by skill of hand, it is Art. But when, on the other hand, without the study of primary causes, by the observation of similarities, and by transposition, it makes any attempt or combination, it is called Experiment. But belonging to it, and supreme and essential, is the Holy Spirit, which above all he who, in consequence of [divine] guidance, has believed, receives after strong faith. Philosophy, then, partaking of a more exquisite perception, as has been shown from the above statements, participates in Wisdom.

πολυμερὴς δὲ οὖσα ἡ φρό νησις͵ δι΄ ὅλου τεταμένη τοῦ κόσμου διά τε τῶν ἀνθρωπίνων ἁπάντων͵ καθ΄ ἕκαστον αὐτῶν μεταβάλλει τὴν προσηγορίαν͵ καὶ ἐπειδὰν μὲν ἐπιβάλλῃ τοῖς πρώτοις αἰτίοις͵ νόησις καλεῖται͵ ὅταν δὲ ταύτην ἀποδεικτικῷ λόγῳ βεβαιώσηται͵ γνῶσίς τε καὶ σοφία καὶ ἐπιστήμη ὀνομάζεται͵ ἐν δὲ τοῖς εἰς εὐλάβειαν συντείνουσι γινομένη καὶ ἄνευ θεωρίας παραδεξαμένη τὸν ἀρχικὸν λόγον κατὰ τὴν ἐν αὐτῇ ἐξεργασίας τήρησιν πίστις λέγεται͵ κἀν τοῖς αἰσθητοῖς πιστω σαμένη τό γε δοκοῦν͵ ὡς ἐν τούτοις͵ ἀληθέστατον͵ δόξα ὀρθή͵ ἔν τε αὖ ταῖς μετὰ χειρουργίας πράξεσι τέχνη͵ ὅπου δ΄ ἄνευ θεωρίας τῶν πρώτων αἰτίων τηρήσει τῶν ὁμοίων καὶ μεταβάσει ποιήσει τινὰ ^17.155.4 ὁρμὴν καὶ σύστασιν͵ ἐμπειρία προσαγορεύεται. ἴδιον δέ ἐστιν ἐκεῖνο καὶ τῷ ὄντι κύριον καὶ ἡγεμονικόν͵ ὃ ἐπὶ πᾶσι προσλαμ βάνει μετὰ τὴν βεβαίαν πίστιν ἅγιον κατ΄ ἐπισκοπὴν ὁ πιστεύσας πνεῦμα. ^17.156.1 Διαφορωτέρας ἄρα αἰσθήσεως φιλοσοφία μεταλαβοῦσα͵ ὡς ἐκ ^17.156.2 τῶν προειρημένων δεδήλωται͵ φρονήσεως μετέχει.

Logical discussion, then, of intellectual subjects, with selection and assent, is called Dialectics; which establishes, by demonstration, allegations respecting truth, and demolishes the doubts brought forward.

ἡ γοῦν περὶ τῶν νοηθέντων λογικὴ διέξοδος μετὰ αἱρέσεως καὶ συγκαταθέσεως δια λεκτικὴ λέγεται͵ βεβαιωτικὴ μὲν τῶν περὶ ἀληθείας λεγομένων δι΄ ^17.156.3 ἀποδείξεως͵ διακρουστικὴ δὲ τῶν ἐπιφερομένων ἀποριῶν.

Those, then, who assert that philosophy did not come hither from God, all but say that God does not know each particular thing, and that He is not the cause of all good things; if, indeed, each of these belongs to the class of individual things. But nothing that exists could have subsisted at all, had God not willed. And if He willed, then philosophy is from God, He having willed it to be such as it is, for the sake of those who not otherwise than by its means would abstain from what is evil. For God knows all things— not those only which exist, but those also which shall be— and how each thing shall be. And foreseeing the particular movements, He surveys all things, and hears all things, seeing the soul naked within; and possesses from eternity the idea of each thing individually. And what applies to theatres, and to the parts of each object, in looking at, looking round, and taking in the whole in one view, applies also to God. For in one glance He views all things together, and each thing by itself; but not all things, by way of primary intent.

κινδυνεύουσι τοίνυν οἱ φάσκοντες μὴ θεόθεν φιλοσοφίαν δεῦρο ἥκειν ἀδύ νατον εἶναι λέγειν πάντα τὰ ἐπὶ μέρους γινώσκειν τὸν θεὸν μηδὲ μὴν πάντων εἶναι τῶν καλῶν αἴτιον͵ κἂν τῶν ἐπὶ μέρους ἕκαστον ^17.156.4 αὐτῶν τυγχάνῃ. οὐκ ἂν δὲ τὴν ἀρχὴν ὑπέστη τι τῶν ὄντων ἀβου λήτως ἔχοντος τοῦ θεοῦ͵ εἰ δὲ βουλομένου͵ θεόθεν ἡ φιλοσοφία͵ τοιαύτην εἶναι βουληθέντος αὐτήν͵ οἵα ἐστίν͵ διὰ τοὺς μὴ ἄλλως ἢ ^17.156.5 οὕτως ἀφεξομένους τῶν κακῶν. ὁ γάρ τοι θεὸς πάντα οἶδεν͵ οὐ μόνον τὰ ὄντα͵ ἀλλὰ καὶ τὰ ἐσόμενα καὶ ὡς ἔσται ἕκαστον͵ τάς τε ἐπὶ μέρους κινήσεις προορῶν πάντ΄ ἐφορᾷ καὶ πάντ΄ ἐπακούει͵ ^17.156.6 γυμνὴν ἔσωθεν τὴν ψυχὴν βλέπων͵ καὶ τὴν ἐπίνοιαν τὴν ἑκάστου τῶν κατὰ μέρος ἔχει δι΄ αἰῶνος· καὶ ὅπερ ἐπὶ τῶν θεάτρων γίνεται καὶ ἐπὶ τῶν ἑκάστου μερῶν κατὰ τὴν ἐνόρασίν τε καὶ περιόρασιν ^17.156.7 καὶ συνόρασιν͵ τοῦτο ἐπὶ τοῦ θεοῦ γίνεται. ἀθρόως τε γὰρ πάντα καὶ ἕκαστον ἐν μέρει μιᾷ προσβολῇ προσβλέπει͵ οὐ πάντα μέντοι ^17.157.1 κατὰ τὴν προηγουμένην ἐπέρεισιν.

Now, then, many things in life take their rise in some exercise of human reason, having received the kindling spark from God. For instance, health by medicine, and soundness of body through gymnastics, and wealth by trade, have their origin and existence in consequence of Divine Providence indeed, but in consequence, too, of human co-operation. Understanding also is from God.

ἤδη γοῦν πολλὰ τῶν ἐν τῷ βίῳ καὶ διά τινος λογισμοῦ ἀνθρωπίνου λαμβάνει τὴν γένεσιν͵ θεόθεν ^17.157.2 τὴν ἔναυσιν εἰληφότα. αὐτίκα ἡ ὑγεία διὰ τῆς ἰατρικῆς καὶ ἡ εὐεξία διὰ τῆς ἀλειπτικῆς καὶ ὁ πλοῦτος διὰ τῆς χρηματιστικῆς λαμβάνει γένεσίν τε καὶ παρουσίαν κατὰ πρόνοιαν μὲν τὴν θείαν͵ κατὰ συνερ ^17.157.3 γίαν δὲ τὴν ἀνθρωπίνην.

But God’s will is especially obeyed by the free-will of good men. Since many advantages are common to good and bad men: yet they are nevertheless advantageous only to men of goodness and probity, for whose sake God created them. For it was for the use of good men that the influence which is in God’s gifts was originated. Besides, the thoughts of virtuous men are produced through the inspiration of God; the soul being disposed in the way it is, and the divine will being conveyed to human souls, particular divine ministers contributing to such services. For regiments of angels are distributed over the nations and cities. And, perchance, some are assigned to individuals.

θεόθεν δὲ καὶ ἡ σύνεσις. αὐτίκα τῇ τοῦ θεοῦ βουλήσει μάλιστα ἡ τῶν ἀγαθῶν ἀνδρῶν προαίρεσις ὑπακούει. διόπερ κοινὰ μὲν τῶν ἀγαθῶν [μέν] ἐστιν καὶ τῶν κακῶν ἀνθρώ πων πολλὰ τῶν προτερημάτων͵ γίνεται δ΄ ὅμως ὠφέλιμα μόνοις τοῖς ἀγαθοῖς τε καὶ σπουδαίοις͵ ὧν χάριν αὐτὰ ἐποίησεν ὁ θεός· πρὸς γὰρ τῶν ἀγαθῶν χρῆσιν ἀνδρῶν ἡ τῶν θεοδωρήτων δύναμις ^17.157.4 πέφυκεν. ἀλλὰ καὶ αἱ τῶν ἐναρέτων ἀνθρώπων ἐπίνοιαι κατὰ ἐπίπνοιαν θείαν γίγνονται͵ διατιθεμένης πως τῆς ψυχῆς καὶ διαδιδο μένου τοῦ θείου θελήματος εἰς τὰς ἀνθρωπίνας ψυχάς͵ τῶν ἐν μέρει θείων λειτουργῶν συλλαμβανομένων εἰς τὰς τοιαύτας διακονίας· ^17.157.5 κατά τε γὰρ τὰ ἔθνη καὶ πόλεις νενέμηνται τῶν ἀγγέλων αἱ προ στασίαι͵ τάχα δὲ καὶ τῶν ἐπὶ μέρους [ὧν] ἐνίοις ἀποτετάχαταί τινες.

The Shepherd, then, cares for each of his sheep; and his closest inspection is given to those who are excellent in their natures, and are capable of being most useful. Such are those fit to lead and teach, in whom the action of Providence is conspicuously seen; whenever either by instruction, or government, or administration, God wishes to benefit. But He wishes at all times. Wherefore He moves those who are adapted to useful exertion in the things which pertain to virtue, and peace, and beneficence. But all that is characterized by virtue proceeds from virtue, and leads back to virtue. And it is given either in order that men may become good, or that those who are so may make use of their natural advantages. For it co-operates both in what is general and what is particular. How absurd, then, is it, to those who attribute disorder and wickedness to the devil, to make him the bestower of philosophy, a virtuous thing! For he is thus all but made more benignant to the Greeks, in respect of making men good, than the divine providence and mind.

^17.158.1 ὁ γοῦν ποιμὴν καὶ τῶν καθ΄ ἕκαστον κήδεται προβάτων͵ καὶ μάλιστα τούτοις σύνεστι προσεχεστέρα ἡ ἐπισκοπή͵ ὅσοι διαπρεπεῖς τὰς φύ ^17.158.2 σεις τε καὶ δυνατοὶ τὰ πλήθη συνωφελεῖν ὑπάρχουσιν. οὗτοι δ΄ εἰσὶν οἱ ἡγεμονικοὶ καὶ παιδευτικοί͵ δι΄ ὧν ἡ ἐνέργεια τῆς προνοίας ἀριδήλως δείκνυται͵ ὁπηνίκα ἂν ἢ διὰ παιδείας ἢ δι΄ ἀρχῆς τινος καὶ διοικήσεως εὖ ποιεῖν ἐθέλῃ τοὺς ἀνθρώπους ὁ θεός. ἐθέλει δὲ ^17.158.3 πάντοτε· διὸ συγκινεῖ τοὺς ἐπιτηδείους εἰς τὴν ὠφέλιμον ἐξεργασίαν ^17.158.4 τῶν πρὸς ἀρετήν τε καὶ εἰρήνην καὶ εἰς εὐποιίαν συντεινόντων. τὸ δὲ ἐνάρετον πᾶν ἀπ΄ ἀρετῆς τέ ἐστι καὶ πρὸς ἀρετὴν ἀναφέρεται͵ καὶ ἤτοι πρὸς τὸ γενέσθαι σπουδαίους δίδοται ἢ πρὸς τὸ ὄντας χρῆσθαι τοῖς κατὰ φύσιν προτερήμασι· συνεργεῖ γὰρ ἔν τε τοῖς καθ΄ ^17.159.1 ὅλου ἔν τε τοῖς ἐπὶ μέρους. πῶς οὖν οὐκ ἄτοπον τὴν ἀταξίαν καὶ τὴν ἀδικίαν προσνέμοντας τῷ διαβόλῳ ἐναρέτου πράγματος τοῦτον͵ ^17.159.2 τῆς φιλοσοφίας͵ δοτῆρα ποιεῖν; κινδυνεύει γὰρ εὐμενέστερος τοῖς Ἕλλησιν εἰς τὸ ἀγαθοὺς ἄνδρας γίγνεσθαι γεγονέναι τῆς θείας ^17.159.3 προνοίας τε καὶ γνώμης.

Again, I reckon it is the part of law and of right reason to assign to each one what is appropriate to him, and belongs to him, and falls to him. For as the lyre is only for the harper, and the flute for the flute-player; so good things are the possessions of good men. As the nature of the beneficent is to do good, as it is of the fire to warm, and the light to give light, and a good man will not do evil, or light produce darkness, or fire cold; so, again, vice cannot do anything virtuous. For its activity is to do evil, as that of darkness to dim the eyes.

ἔμπαλιν δ΄͵ οἶμαι͵ νόμου ἴδιον καὶ λόγου παντὸς ὀρθοῦ τὸ προσῆκον ἑκάστῳ καὶ τὸ ἴδιον καὶ τὸ ἐπιβάλλον ^17.159.4 ἀποδιδόναι. ὡς γὰρ ἡ λύρα μόνου τοῦ κιθαριστοῦ καὶ ὁ αὐλὸς τοῦ αὐλητοῦ͵ οὕτως τὰ προτερήματα τῶν ἀγαθῶν ἀνδρῶν ἐστι κτήματα͵ καθάπερ φύσις τοῦ ἀγαθοποιοῦ τὸ ἀγαθοποιεῖν͵ ὡς τοῦ πυρὸς ^17.159.5 τὸ θερμαίνειν καὶ τοῦ φωτὸς τὸ φωτίζειν. κακὸν δὲ οὐκ ἂν  ^17.159.6 ποιήσαι ἀγαθός͵ ὡς οὐδὲ τὸ φῶς σκότος ἢ ψύξεις τὸ πῦρ. οὕτως ἔμ παλιν ἡ κακία οὐκ ἄν τι ἐνάρετον ποιήσαι· ἐνέργεια γὰρ αὐτῆς τὸ κακοποιεῖν ὡς τοῦ σκότους τὸ συγχεῖν τὰς ὄψεις·

Philosophy is not, then, the product of vice, since it makes men virtuous; it follows, then, that it is the work of God, whose work it is solely to do good. And all things given by God are given and received well.

οὐ τοίνυν κακίας ^17.159.7 ἔργον ἡ φιλοσοφία ἐναρέτους ποιοῦσα. λείπεται δὴ θεοῦ͵ οὗ μόνον τὸ ἀγαθύνειν ἔργον ἐστίν͵ καὶ πάνθ΄ ὅσα παρὰ θεοῦ δίδοται͵ κα ^17.159.8 λῶς δίδοταί τε καὶ λαμβάνεται.

Further, if the practice of philosophy does not belong to the wicked, but was accorded to the best of the Greeks, it is clear also from what source it was bestowed— manifestly from Providence, which assigns to each what is befitting in accordance with his deserts.

ναὶ μὴν ἡ χρῆσις τῆς φιλοσοφίας οὐκ ἔστιν ἀνθρώπων κακῶν· ἀλλ΄ εἰ τοῖς ἀρίστοις τῶν Ἑλλήνων δέδοται͵ δῆλον καὶ ὅθεν δεδώρηται͵ παρὰ τῆς κατ΄ ἀξίαν τὰ προσή ^17.159.9 κοντα ἑκάστοις ἀπονεμούσης δηλονότι προνοίας.

Rightly, then, to the Jews belonged the Law, and to the Greeks Philosophy, until the Advent; and after that came the universal calling to be a peculiar people of righteousness, through the teaching which flows from faith, brought together by one Lord, the only God of both Greeks and Barbarians, or rather of the whole race of men. We have often called by the name philosophy that portion of truth attained through philosophy, although but partial.

εἰκότως οὖν Ἰου δαίοις μὲν νόμος͵ Ἕλλησι δὲ φιλοσοφία μέχρι τῆς παρουσίας͵ ἐντεῦ θεν δὲ ἡ κλῆσις ἡ καθολική͵ εἰς περιούσιον δικαιοσύνης λαὸν κατὰ τὴν ἐκ πίστεως διδασκαλίαν συνάγοντος δι΄ ἑνὸς τοῦ κυρίου τοῦ μόνου ἑνὸς ἀμφοῖν θεοῦ͵ Ἑλλήνων τε καὶ βαρβάρων͵ μᾶλλον δὲ παντὸς τοῦ τῶν ἀνθρώπων γένους. ^17.160.1 Φιλοσοφίαν πολλάκις εἰρήκαμεν τὸ κατὰ φιλοσοφίαν ἐπιτευκτικὸν τῆς ἀληθείας͵ κἂν μερικὸν τυγχάνῃ·

Now, too what is good in the arts as arts, have their beginning from God. For as the doing of anything artistically is embraced in the rules of art, so also acting sagaciously is classed under the head of sagacity (phronesis). Now sagacity is virtue, and it is its function to know other things, but much more especially what belongs to itself. And Wisdom (sophia) being power, is nothing but the knowledge of good things, divine and human.

ἤδη δὲ καὶ τὰ ἐν τέχναις ἀγαθὰ ^17.160.2 ὡς ἐν τέχναις θεόθεν ἔχει τὴν ἀρχήν. ὡς γὰρ τὸ τεχνικῶς τι ποιεῖν ἐν τοῖς τῆς τέχνης θεωρήμασι περιέχεται͵ οὕτω τὸ φρονίμως ὑπὸ τὴν φρόνησιν τέτακται· ἀρετὴ δὲ ἡ φρόνησις· καὶ ἴδιον αὐτῆς γνω ρίζειν τά τε ἄλλα καὶ πολὺ πρότερον τὰ καθ΄ ἑαυτήν· ἥ τε σοφία δύναμις οὖσα οὐκ ἄλλο τί ἐστιν ἢ ἐπιστήμη τῶν θείων καὶ τῶν ^17.160.3 ἀνθρωπείων ἀγαθῶν.

But the earth is God’s, and the fullness thereof, says the Scripture, teaching that good things come from God to men; it being through divine power and might that the distribution of them comes to the help of man.

τοῦ θεοῦ δὲ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς θεόθεν ἥκειν τὰ ἀγαθὰ τοῖς ἀνθρώποις διδάσκουσα εἴρηκεν ἡ γραφή͵ δυνάμει θείᾳ καὶ ἰσχύι τῆς διαδόσεως καθηκούσης εἰς ἀνθρωπίνην ^17.160.4 βοήθειαν.

Now the modes of all help and communication from one to another are three. One is, by attending to another, as the master of gymnastics, in training the boy. The second is, by assimilation, as in the case of one who exhorts another to benevolence by practising it before. The one co-operates with the learner, and the other benefits him who receives. The third mode is that by command, when the gymnastic master, no longer training the learner, nor showing in his own person the exercise for the boy to imitate, prescribes the exercise by name to him, as already proficient in it.

αὐτίκα τρεῖς τρόποι πάσης ὠφελείας τε καὶ μεταδόσεως ἄλλῳ παρ΄ ἄλλου͵ ὃ μὲν κατὰ παρακολούθησιν ὡς ὁ παιδοτρίβης σχηματίζων τὸν παῖδα͵ ὃ δὲ καθ΄ ὁμοίωσιν ὡς ὁ προτρεπόμενος ἕτερον εἰς ἐπίδοσιν τῷ προεπιδοῦναι͵ καὶ ὃ μὲν συνεργεῖ τῷ μαν θάνοντι͵ ὃ δὲ συνωφελεῖ τὸν λαμβάνοντα. τρίτος δέ ἐστιν [ὁ] τρό πος ὁ κατὰ πρόσταξιν͵ ὁπόταν ὁ παιδοτρίβης μηκέτι διαπλάσσων τὸν μανθάνοντα μηδὲ ἐπιδεικνὺς δι΄ ἑαυτοῦ τὸ πάλαισμα εἰς μίμησιν τῷ παιδί͵ ὡς [δὲ] ἤδη ἐντριβεστέρῳ͵ προστάττοι ἐξ ὀνόματος τὸ πά ^17.161.1 λαισμα.

The Gnostic, accordingly, having received from God the power to be of service, benefits some by disciplining them, by bestowing attention on them; others, by exhorting them, by assimilation; and others, by training and teaching them, by command. And certainly he himself is equally benefited by the Lord. Thus, then, the benefit that comes from God to men becomes known— angels at the same time lending encouragement. For by angels, whether seen or not, the divine power bestows good things. Such was the mode adopted in the advent of the Lord. And sometimes also the power breathes in men’s thoughts and reasonings, and puts in their hearts strength and a keener perception, and furnishes prowess and boldness of alacrity both for researches and deeds.

ὁ γνωστικὸς τοίνυν θεόθεν λαβὼν τὸ δύνασθαι ὠφελεῖν ὀνίνησι τοὺς μὲν τῇ παρακολουθήσει σχηματίζων͵ τοὺς δὲ τῇ ἐξο μοιώσει προτρεπόμενος͵ τοὺς δὲ καὶ τῇ προστάξει παιδεύων καὶ διδάσκων. ἀμέλει καὶ αὐτὸς τοῖς ἴσοις παρὰ τοῦ κυρίου ὠφέληται. ^17.161.2 οὕτως οὖν καὶ ἡ θεόθεν διατείνουσα εἰς ἀνθρώπους ὠφέλεια γνώ ριμος καθίσταται͵ συμπαρακαλούντων ἀγγέλων· καὶ δι΄ ἀγγέλων γὰρ ἡ θεία δύναμις παρέχει τὰ ἀγαθά͵ εἴτ΄ οὖν ὁρωμένων εἴτε καὶ μή. ^17.161.3 τοιοῦτος καὶ ὁ κατὰ τὴν ἐπιφάνειαν τοῦ κυρίου τρόπος. ὁτὲ δὲ καὶ κατὰ τὰς ἐπινοίας τῶν ἀνθρώπων καὶ τοὺς ἐπιλογισμοὺς ἐμπνεῖ τι [καὶ] ἡ δύναμις καὶ ἐντίθησι ταῖς φρεσὶν ἰσχύν τε καὶ συναίσθησιν ἀκριβεστέραν͵ μένος τε καὶ θάρσος προθυμίας ἐπί τε τὰς ζητήσεις ^17.161.4 ἐπί τε τὰ ἔργα παρέχουσα.

But exposed for imitation and assimilation are truly admirable and holy examples of virtue in the actions put on record. Further, the department of action is most conspicuous both in the testaments of the Lord, and in the laws in force among the Greeks, and also in the precepts of philosophy.

ἔκκειται δ΄ ὅμως καὶ πρὸς μίμησίν τε καὶ ἐξομοίωσιν ἡμῖν θαυμαστὰ τῷ ὄντι καὶ ἅγια τὰ τῆς ἀρετῆς ^17.161.5 ὑποδείγματα διὰ τῶν ἀναγεγραμμένων πράξεων. καὶ μὲν δὴ καὶ τὸ τῆς προστάξεως εἶδος ἐμφανέστατον διά τε τῶν διαθηκῶν τῶν κυριακῶν διά τε τῶν παρ΄ Ἕλλησι νόμων͵ ἀλλὰ καὶ τῶν κατὰ τὴν ^17.161.6 φιλοσοφίαν παρηγγελμένων.

And to speak comprehensively, all benefit appertaining to life, in its highest reason, proceeding from the Sovereign God, the Father who is over all, is consummated by the Son, who also on this account is the Saviour of all men, says the apostle, but especially of those who believe. (1 Timothy 4:10) But in respect of its immediate reason, it is from those next to each, in accordance with the command and injunction of Him who is nearest the First Cause, that is, the Lord.

καὶ συνελόντι φάναι πᾶσα ὠφέλεια βιωτικὴ κατὰ μὲν τὸν ἀνωτάτω λόγον ἀπὸ τοῦ παντοκράτορος θεοῦ τοῦ πάντων ἐξηγουμένου πατρὸς δι΄ υἱοῦ ἐπιτελεῖται͵ ὃς καὶ διὰ τοῦτο σωτὴρ πάντων ἀνθρώπων͵ φησὶν ὁ ἀπόστολος͵ μάλιστα δὲ πιστῶν͵ κατὰ δὲ τὸ προσεχὲς ὑπὸ τῶν προσεχῶν ἑκάστοις κατὰ τὴν τοῦ προσεχοῦς τῷ πρώτῳ αἰτίῳ κυρίου ἐπίταξίν τε καὶ πρόσταξιν.

Chapter 18.

The Use of Philosophy to the Gnostic

Greek philosophy the recreation of the Gnostic.

Now our Gnostic always occupies himself with the things of highest importance. But if at any time he has leisure and time for relaxation from what is of prime consequence, he applies himself to Hellenic philosophy in preference to other recreation, feasting on it as a kind of dessert at supper. Not that he neglects what is superior; but that he takes this in addition, as long as proper, for the reasons I mentioned above. But those who give their mind to the unnecessary and superfluous points of philosophy, and addict themselves to wrangling sophisms alone, abandon what is necessary and most essential, pursuing plainly the shadows of words.

^18.162.1 Ὁ γνωστικὸς δ΄ ἡμῖν ἐν τοῖς κυριωτάτοις ἀεί ποτε δια τρίβει· εἰ δέ που σχολὴ καὶ ἀνέσεως καιρὸς ἀπὸ τῶν προηγουμένων͵ ἀντὶ τῆς ἄλλης ῥᾳθυμίας καὶ τῆς Ἑλληνικῆς ἐφάπτεται φιλοσοφίας͵ οἷον τρωγάλιόν τι ἐπὶ τῷ δείπνῳ παροψώμενος͵ οὐ τῶν κρειττόνων ἀμελήσας͵ προσλαβὼν δέ͵ ἐφ΄ ὅσον πρέπει͵ καὶ ταῦτα δι΄ ἃς προ ^18.162.2 εῖπον αἰτίας. οἱ δὲ τῶν οὐκ ἀναγκαίων καὶ περιττῶν τῆς φιλο σοφίας ὀρεχθέντες καὶ μόνοις τοῖς ἐριστικοῖς προσανέχοντες σο φίσμασι τῶν ἀναγκαίων καὶ κυριωτάτων ἀπελείφθησαν͵ οἱ τὰς ^18.162.3 σκιὰς ἀτεχνῶς τῶν λόγων διώκοντες.

It is well indeed to know all. But the man whose soul is destitute of the ability to reach to acquaintance with many subjects of study, will select the principal and better subjects alone. For real science (episteme), (which we affirm the Gnostic alone possesses) is a sure comprehension (katalepsis), leading up through true and sure reasons to the knowledge (gnosis) of the cause. And he, who is acquainted with what is true respecting any one subject, becomes of course acquainted with what is false respecting it.

καλὸν μὲν οὖν τὸ πάντα ἐπίστασθαι· ὅτῳ δὲ ἀσθενεῖ ἐπεκτείνεσθαι ἡ ψυχὴ πρὸς τὴν πολυ ^18.162.4 μαθῆ ἐμπειρίαν͵ τὰ προηγούμενα καὶ βελτίω αἱρήσεται μόνα. ἡ γὰρ τῷ ὄντι ἐπιστήμη͵ ἥν φαμεν μόνον ἔχειν τὸν γνωστικόν͵ κατάληψίς ἐστι βεβαία διὰ λόγων ἀληθῶν καὶ βεβαίων ἐπὶ τὴν τῆς αἰτίας γνῶσιν ἀνάγουσα͵ ὁ δὲ ἐπιστήμων τοῦ ἀληθοῦς περὶ ὁδηποτοῦν αὐ ^18.162.5 τίκα καὶ τοῦ ψευδοῦς περὶ τὸ αὐτὸ ἐπιστήμων ὑπάρχει.

Philosophy necessary.

For truly it appears to me to be a proper point for discussion, Whether we ought to philosophize: for its terms are consistent.

καὶ γὰρ οὖν εὖ πως ἔχειν μοι φαίνεται ὁ λόγος ἐκεῖνος· εἰ φιλοσοφητέον͵ φιλοσοφητέον· αὐτὸ γάρ τι αὑτῷ ἀκολουθεῖ·

But if we are not to philosophize, what then? (For no one can condemn a thing without first knowing it): the consequence, even in that case, is that we must philosophize.

ἀλλ΄ εἰ καὶ μὴ φιλο σοφητέον· οὐ γάρ τις καταγνῴη ἄν τινος μὴ τοῦτο πρότερον ἐγνωκώς. φιλοσοφητέον ἄρα.

First of all, idols are to be rejected.

Such, then, being the case, the Greeks ought by the Law and the Prophets to learn to worship one God only, the only Sovereign; then to be taught by the apostle, but to us an idol is nothing in the world, (1 Corinthians 8:4) since nothing among created things can be a likeness of God; and further, to be taught that none of those images which they worship can be similitudes: for the race of souls is not in form such as the Greeks fashion their idols. For souls are invisible; not only those that are rational, but those also of the other animals. And their bodies never become parts of the souls themselves, but organs— partly as seats, partly as vehicles— and in other cases possessions in various ways. But it is not possible to copy accurately even the likenesses of the organs; since, were it so, one might model the sun, as it is seen, and take the likeness of the rainbow in colours.

^18.163.1 Τούτων οὕτως ἐχόντων τοὺς Ἕλληνας χρὴ διὰ νόμου καὶ προ φητῶν ἐκμανθάνειν ἕνα μόνον σέβειν θεόν͵ τὸν ὄντως ὄντα παντο κράτορα͵ ἔπειτα διὰ τοῦ ἀποστόλου διδάσκεσθαι τοῦτο· ἡμῖν δὲ οὐδὲν εἴδωλον ἐν κόσμῳ͵ ἐπεὶ μηδὲν ἀπεικόνισμα τοῦ θεοῦ οἷόν τε ἐν γενητοῖς εἶναι͵ προσεπιδιδάσκεσθαι δὲ ὡς οὐδὲ τούτων ὧν σέβουσι τὰ ἀγάλματα εἶεν ἂν αἱ εἰκόνες· οὐ γάρ πω τοιοῦτον κατὰ τὸ σχῆμα τὸ τῶν ψυχῶν γένος ὁποῖα διαπλάσσουσιν Ἕλληνες τὰ ^18.163.2 ξόανα. ψυχαὶ μὲν γὰρ ἀόρατοι͵ οὐ μόνον αἱ λογικαί͵ ἀλλὰ καὶ αἱ τῶν ἀλόγων ζῴων͵ τὰ δὲ σώματα αὐτῶν μέρη μὲν αὐτῶν οὐδέποτε γίνεται τῶν ψυχῶν͵ ὄργανα δὲ ὧν μὲν ἐνιζήματα͵ ὧν δὲ ὀχήματα͵ ^18.164.1 ἄλλων δὲ ἄλλον τρόπον κτήματα. ἀλλ΄ οὐδὲ τῶν ὀργάνων τὰς εἰ κόνας οἷόν τε ἀπομιμεῖσθαι ἐναργῶς͵ ἐπεὶ καὶ τὸν ἥλιόν τις͵ ὡς ^18.164.2 ὁρᾶται͵ πλασσέτω καὶ τὴν ἶριν τοῖς χρώμασιν ἀπεικαζέτω.

After abandoning idols, then, they will hear the Scripture, Unless your righteousness exceed the righteousness of the scribes and Pharisees (Matthew 5:20; James 2:8) (who justified themselves in the way of abstinence from what was evil)—so as, along with such perfection as they evinced, and the loving of your neighbour, to be able also to do good, you shall not be kingly.

ἐπὰν δὲ ἀπολείπωσι τὰ εἴδωλα͵ τότε ἀκούσονται τῆς γραφῆς· ἐὰν μὴ πλεο νάσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων͵ τῶν κατὰ ἀποχὴν κακῶν δικαιουμένων͵ [σὺν] τῷ μετὰ τῆς ἐν τούτοις τελειώσεως καὶ [τῷ] τὸν πλησίον ἀγαπᾶν καὶ εὐεργετεῖν δύνασθαι͵ οὐκ ἔσεσθε βασιλικοί.

For intensification of the righteousness which is according to the law shows the Gnostic. So one who is placed in the head, which is that which rules its own body— and who advances to the summit of faith, which is the knowledge (gnosis) itself, for which all the organs of perception exist— will likewise obtain the highest inheritance.

ἡ ἐπίτασις γὰρ τῆς κατὰ τὸν νόμον δικαιο ^18.164.3 σύνης τὸν γνωστικὸν δείκνυσιν. οὕτως τις κατὰ τὸ ἡγεμονοῦν τοῦ οἰκείου σώματος͵ τὴν κεφαλήν͵ ταγείς͵ ἐπὶ τὴν ἀκρότητα τῆς πί στεως χωρήσας͵ τὴν γνῶσιν αὐτήν͵ περὶ ἣν πάντα ἐστὶ τὰ αἰοθη ^18.164.4 τήρια͵ ἀκροτάτης ὁμοίως τεύξεται τῆς κληρονομίας.

The primacy of knowledge the apostle shows to those capable of reflection, in writing to those Greeks of Corinth, in the following terms: But having hope, when your faith is increased, that we shall be magnified in you according to our rule abundantly, to preach the Gospel beyond you. (2 Corinthians 10:15-16) He does not mean the extension of his preaching locally: for he says also that in Achaia faith abounded; and it is related also in the Acts of the Apostles that he preached the word in Athens. (Acts 17) But he teaches that knowledge (gnosis), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord’s teaching and the rule of the Church. Wherefore also he proceeds to add, And if I am rude in speech, yet I am not in knowledge. (2 Corinthians 11:6)

τὸ δὲ ἡγε μονικὸν τῆς γνώσεως σαφῶς ὁ ἀπόστολος τοῖς διαθρεῖν δυναμένοις ἐνδείκνυται͵ τοῖς Ἑλλαδικοῖς ἐκείνοις γράφων Κορινθίοις ὧδέ πως· ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν ἐν ὑμῖν μεγα λυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν͵ εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι͵ οὐ τὴν ἐπέκτασιν τοῦ κηρύγματος τὴν κατὰ τὸν τόπον λέγων (ἐπεὶ καὶ ἐν Ἀχαΐᾳ πεπλεονακέναι τὴν πίστιν αὐ ^18.165.1 τός φησιν͵ φέρεται δὲ κἀν ταῖς Πράξεσι τῶν ἀποστόλων καὶ ἐν ταῖς Ἀθήναις κηρύξας τὸν λόγον)͵ ἀλλὰ τὴν γνῶσιν διδάσκει͵ τε λείωσιν οὖσαν τῆς πίστεως͵ ἐπέκεινα περισσεύειν τῆς κατηχήσεως κατὰ τὸ μεγαλεῖον τῆς τοῦ κυρίου διδασκαλίας καὶ τὸν ἐκκλησιαστι ^18.165.2 κὸν κανόνα. διὸ καὶ ὑποβὰς ἐπιφέρει· εἰ δὲ καὶ ἰδιώτης τῷ λόγῳ͵ ἀλλ΄ οὐ τῇ γνώσει.

Whence is the knowledge of truth?

But let those who boast on account of having apprehended the truth tell us from whom they boast of having heard it. They will not say from God, but will admit that it was from men. And if so, it is either from themselves that they have learned it lately, as some of them arrogantly boast, or from others like them. But human teachers, speaking of God, are not reliable, as men. For he that is man cannot speak worthily the truth concerning God: the feeble and mortal [cannot speak worthily] of the Unoriginated and Incorruptible— the work, of the Workman. Then he who is incapable of speaking what is true respecting himself, is he not much less reliable in what concerns God? For just as far as man is inferior to God in power, so much feebler is man’s speech than Him; although he do not declare God, but only speak about God and the divine word. For human speech is by nature feeble, and incapable of uttering God. I do not say His name. For to name it is common, not to philosophers only, but also to poets. Nor [do I say] His essence; for this is impossible, but the power and the works of God.

πλὴν οἵ γε ἐπὶ τῷ κατειλῆφθαι τὴν ἀλήθειαν αὐχοῦντες τῶν Ἑλλήνων εἰπάτωσαν ἡμῖν͵ παρὰ τίνος μαθόντες ἀλαζονεύονται. παρὰ θεοῦ μὲν γὰρ οὐκ ἂν φήσαιεν͵ παρὰ ἀνθρώ ^18.165.4 πων δὲ ὁμολογοῦσιν. καὶ εἰ τοῦτο͵ ἤτοι γε παρ΄ ἑαυτῶν ὀψὲ ἐκ μαθόντες͵ ὥσπερ ἀμέλει καὶ τετυφωμένοι τινὲς αὐτῶν αὐχοῦσιν͵ ἢ ^18.165.5 παρ΄ ἑτέρων τῶν ὁμοίων. ἀλλ΄ οὐκ ἐχέγγυοι διδάσκαλοι περὶ θεοῦ λέγοντες ἄνθρωποι͵ καθὸ ἄνθρωποι· οὐ γὰρ ἀξιόχρεως [γε] ἄν θρωπός γε ὢν καὶ περὶ θεοῦ τἀληθῆ λέγειν͵ ὁ ἀσθενὴς καὶ ἐπίκηρος περὶ τοῦ ἀγεννήτου καὶ ἀφθάρτου καὶ τὸ ἔργον περὶ τοῦ πεποιη ^18.166.1 κότος. εἶθ΄ ὁ μὴ περὶ αὑτοῦ τἀληθῆ λέγειν δυνάμενος ἆρ΄ οὐ πλέον οὐδὲ τὰ περὶ θεοῦ πιστευτέος; ὅσον γὰρ δυνάμει θεοῦ λείπεται ἄνθρωπος͵ τοσοῦτον καὶ ὁ λόγος αὐτοῦ ἐξασθενεῖ͵ κἂν μὴ θεόν͵ ^18.166.2 ἀλλὰ περὶ θεοῦ λέγῃ καὶ τοῦ θείου λόγου. ἀσθενὴς γὰρ φύσει ὁ ἀνθρώπειος λόγος καὶ ἀδύνατος φράσαι θεόν͵ οὐ τοὔνομα λέγω (κοινὸν γὰρ τοῦτο οὐ φιλοσόφων μόνον ὀνομάζειν͵ ἀλλὰ καὶ ποιη τῶν) οὐδὲ τὴν οὐσίαν (ἀδύνατον γάρ)͵ ἀλλὰ τὴν δύναμιν καὶ τὰ ^18.166.3 ἔργα τοῦ θεοῦ.

Those even who claim God as their teacher, with difficulty attain to a conception of God, grace aiding them to the attainment of their modicum of knowledge; accustomed as they are to contemplate the will [of God] by the will, and the Holy Spirit by the Holy Spirit. For the Spirit searches the deep things of God. But the natural man receives not the things of the Spirit.

καίτοι οἱ ἐπιγραφόμενοι θεὸν διδάσκαλον μόγις εἰς ἔννοιαν ἀφικνοῦνται θεοῦ͵ τῆς χάριτος αὐτοῖς συλλαμβανούσης εἰς ποσὴν ἐπίγνωσιν͵ οἷον θελήματι θέλημα καὶ τῷ ἁγίῳ πνεύματι τὸ ἅγιον πνεῦμα θεωρεῖν ἐθίζοντες͵ ὅτι πνεῦμα τὰ βάθη τοῦ θεοῦ ^18.166.4 ἐρευνᾷ͵ ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος.

The only wisdom, therefore, is the God-taught wisdom we possess; on which depend all the sources of wisdom, which make conjectures at the truth.

μόνη τοίνυν ἡ παρ΄ ἡμῖν θεοδίδακτός ἐστι σοφία͵ ἀφ΄ ἧς αἱ πᾶσαι πηγαὶ ^18.166.5 τῆς σοφίας ἤρτηνται͵ ὅσαι γε τῆς ἀληθείας στοχάζονται.

Intimations of the Teacher’s advent

Assuredly of the coming of the Lord, who has taught us, to men, there were a myriad indicators, heralds, preparers, precursors, from the beginning, from the foundation of the world, intimating beforehand by deeds and words, prophesying that He would come, and where, and how, what should be the signs. From afar certainly Law and Prophecy kept Him in view beforehand. And then the precursor pointed Him out as present. After whom the heralds point out by their teaching the virtue of His manifestation.

ἀμέλει ὡς ἂν τοῦ κυρίου ἥκοντος εἰς ἀνθρώπους τοῦ διδάξοντος ἡμᾶς μυρίοι σημάντορες͵ καταγγελεῖς͵ ἑτοιμασταί͵ πρόδρομοι ἄνωθεν ἐκ κατα βολῆς κόσμου͵ δι΄ ἔργων͵ διὰ λόγων προμηνύοντες͵ προφητεύοντες ^18.167.1 ἐλεύσεσθαι͵ καὶ ποῦ καὶ πῶς καὶ τίνα τὰ σημεῖα. ἀμέλει πόρρωθεν προμελετᾷ ὁ νόμος καὶ ἡ προφητεία͵ ἔπειτα δὲ ὁ πρόδρομος δεί κνυσι τὸν παρόντα͵ μεθ΄ ὃν οἱ κήρυκες τῆς ἐπιφανείας τὴν δύναμιν ^18.167.2 ἐκδιδάσκοντες μηνύουσιν. 

Universal diffusion of the Gospel a contrast to philosophy.

The philosophers, however, chose to [teach philosophy] to the Greeks alone, and not even to all of them; but Socrates to Plato, and Plato to Xenocrates, Aristotle to Theophrastus, and Zeno to Cleanthes, who persuaded their own followers alone.

μόνοις καὶ οὐδὲ τούτοις ἅπασιν ἤρεσαν͵ ἀλλὰ Πλάτωνι μὲν Σωκράτης καὶ Ξενοκράτει Πλάτων͵ Ἀρι στοτέλης δὲ Θεοφράστῳ καὶ Κλεάνθει Ζήνων͵ οἳ τοὺς ἰδίους μόνον ^18.167.3 αἱρετιστὰς ἔπεισαν·

But the word of our Teacher remained not in Judea alone, as philosophy did in Greece; but was diffused over the whole world, over every nation, and village, and town, bringing already over to the truth whole houses, and each individual of those who heard it by him himself, and not a few of the philosophers themselves.

ὁ δέ γε τοῦ διδασκάλου τοῦ ἡμετέρου λόγος οὐκ ἔμεινεν ἐν Ἰουδαίᾳ μόνῃ͵ καθάπερ ἐν τῇ Ἑλλάδι ἡ φιλοσοφία͵ ἐχύθη δὲ ἀνὰ πᾶσαν τὴν οἰκουμένην͵ πείθων Ἑλλήνων τε ὁμοῦ καὶ βαρ βάρων κατὰ ἔθνος καὶ κώμην καὶ πόλιν πᾶσαν οἴκους ὅλους καὶ ἰδίᾳ ἕκαστον τῶν ἐπακηκοότων καὶ αὐτῶν γε τῶν φιλοσόφων οὐκ ^18.167.4 ὀλίγους ἤδη ἐπὶ τὴν ἀλήθειαν μεθιστάς.

And if any one ruler whatever prohibit the Greek philosophy, it vanishes immediately. But our doctrine on its very first proclamation was prohibited by kings and tyrants together, as well as particular rulers and governors, with all their mercenaries, and in addition by innumerable men, warring against us, and endeavouring as far as they could to exterminate it. But it flourishes the more. For it dies not, as human doctrine dies, nor fades as a fragile gift. For no gift of God is fragile. But it remains unchecked, though prophesied as destined to be persecuted to the end. Thus Plato writes of poetry: A poet is a light and a sacred thing, and cannot write poetry till he be inspired and lose his senses. And Democritus similarly: Whatever things a poet writes with divine afflatus, and with a sacred spirit, are very beautiful. And we know what sort of things poets say. And shall no one be amazed at the prophets of God Almighty becoming the organs of the divine voice?

καὶ τὴν μὲν φιλοσοφίαν τὴν Ἑλληνικὴν ἐὰν ὁ τυχὼν ἄρχων κωλύσῃ͵ οἴχεται παραχρῆμα͵ τὴν δὲ ἡμετέραν διδασκαλίαν ἔκτοτε σὺν καὶ τῇ πρώτῃ καταγγελίᾳ κωλύουσιν ὁμοῦ βασιλεῖς καὶ τύραννοι καὶ οἱ κατὰ μέρος ἄρχοντες καὶ ἡγεμόνες μετὰ τῶν μισθοφόρων ἁπάντων͵ πρὸς δὲ καὶ τῶν ἀπείρων ἀνθρώπων͵ καταστρατευόμενοί τε ἡμῶν καὶ ὅση δύναμις ^18.167.5 ἐκκόπτειν πειρώμενοι· ἣ δὲ καὶ μᾶλλον ἀνθεῖ· οὐ γὰρ ὡς ἀνθρω πίνη ἀποθνῄσκει διδασκαλία οὐδ΄ ὡς ἀσθενὴς μαραίνεται δωρεά (οὐδεμία γὰρ ἀσθενὴς δωρεὰ θεοῦ)͵ μένει δὲ ἀκώλυτος͵ διωχθήσεσθαι ^18.168.1 εἰς τέλος προφητευθεῖσα. εἶτα περὶ μὲν ποιητικῆς Πλάτων κοῦφον γάρ τι χρῆμα καὶ ἱερὸν ποιητὴς γράφει καὶ οὐχ οἷός τε ποιεῖν͵ ^18.168.2 πρὶν ἂν ἔνθεός τε καὶ ἔκφρων γένηται. καὶ ὁ Δημόκριτος ὁμοίως· ποιητὴς δὲ ἅσσα μὲν ἂν γράφῃ μετ΄ ἐνθουσιασμοῦ καὶ ἱεροῦ πνεύ ^18.168.3 ματος͵ καλὰ κάρτα ἐστίν. ἴσμεν δὲ οἷα ποιηταὶ λέγουσιν. τοὺς δὲ τοῦ παντοκράτορος προφήτας θεοῦ οὐκ ἄν τις καταπλαγείη͵ ὄργανα θείας γενομένους φωνῆς;

Having then moulded, as it were, a statue of the Gnostic, we have now shown who he is; indicating in outline, as it were, both the greatness and beauty of his character. What he is as to the study of physical phenomena shall be shown afterwards, when we begin to treat of the creation of the world.

^18.168.4 Καθάπερ οὖν ἀνδριάντα ἀποπλασάμενοι τοῦ γνωστικοῦ͵ ἤδη μὲν ἐπεδείξαμεν͵ οἷός ἐστι͵ μέγεθός τε καὶ κάλλος ἤθους αὐτοῦ ὡς ἐν ὑπογραφῇ δηλώσαντες· ὁποῖος γὰρ κατὰ τὴν θεωρίαν ἐν τοῖς φυ σικοῖς͵ μετὰ ταῦτα δηλωθήσεται͵ ἐπὰν περὶ γενέσεως κόσμου διαλαμ βάνειν ἀρξώμεθα.